Seeking Laylatul-Qadr In The Last Ten Nights Of Ramadaan – Compiled and Translated by Dawud Burbank

* al-`Allaamah Ibn Battaal al-Maalikee -rahimahullaah- said in his explanation of “Saheehul-Bukhaaree” (4/154-157), in explanation of the Chapter: Seeking the Night of Decree in the odd nights of the last ten [Book of the virtue of the Night of Decree: Chapter 3]:

“at-Tabaree said: The Companions and those who followed them upon good differed concerning pinpointing the actual night of Laylatul-Qadr; and they differed in what they narrated from the Prophet -`alaihis-Salaam- to pinpoint it.

Ibn Mas`ood said: “It is the seventeenth night of Ramadaan”; and

`Alee, Ibn Mas`ood, and Zayd ibn Thaabit said: “It is the nineteenth night”; and

some of them said: “It is the twenty (first night)”, based upon the hadeeth of Aboo Sa`eed: that is also related from `Alee and Ibn Mas`ood.

Others said: “It is the twenty third night”, based upon the hadeeth of Ibn `Umar and Ibn `Abbaas; that is related from Ibn `Abbaas, `Aa·ishah, and Bilaal; and it was said by Makhool; and

Ibn `Abbaas and Bilaal said: “It is the twenty fourth night”; and this was the saying of al-Hasan [i.e. al-Basree] and Qataadah; and I think that those who said that were basing it upon his -`alaihis-Salaam- saying: << Seek it when seven remain >>, understanding that the seventh is the first of the seven remaining nights; and that is the twenty fourth night if the month is full [1] And `Alee, Ibn `Abbaas, Ubayy ibn Ka`b, and Mu`aawiyah said: “It is the twenty seventh night”;

[1] i.e. consisting of thirty days; as opposed to “short”,when composed of twenty nine days.

and it is related from Ibn `Umar that he said: “It occurs within the whole of Ramadaan”;

and `Abdullaahibn Buraydah related: from Mu`aawiyah: from the Prophet (صلى الله عليه و سلم) that he said:
<< It is the last night. >>

And Ayyoob said: from Aboo Qilaabah that it moves around throughout all the nights of the last ten.

at-Tabaree said: And the narrations reported about that from the Prophet – `alaihis-Salaam- are authentic, and they are in harmony, they do not contradict each other. this is because they all relate from him -`alaihis-Salaam- that it is within the last ten; and its moving around each year, to one of the last ten nights, is not to be denied. And it is known that he -`alaihis-Salaam- only said, with regard to each of the nights that he commanded his Companions to seek it in, that it was in that night in that (particular) year. So what is correct is that it is in the month of Ramadaan, to the exclusion of the other months of the year, because of the consensus of all those who inherited from the Prophet -`alaihisSalaam- that he said: << (It) is in the last ten; in the odd ones from them. >>

Then there is nothing specific to limit it to a particular night, such that it cannot move to a different night. So if it were restricted to a specific night, then the one having the most right to know that would be the Prophet -`alaihis-Salaam: along with how eager he was to know it, so that he could make his nation aware of it. So he did not make them aware of it, except by its signs: that it is a pleasant night: not hot, and not cold; and that the sun rises on its morning white (dull), with no rays. And the fact that he directed his nation towards it by means of signs, and not by stating a particular night, is a clear proof of the falsity of the saying of those who say that certain things appear that night which do not appear in the rest of the year: such as trees falling to the ground, and then returning to their places. So if that were true, then it would not be hidden from the eyes of one who stood throughout all the nights of the year; so what about the nights of Ramadaan?!

As for what this night has been singled out with, to the exclusion of the rest of the nights, then it is better than a thousand months: meaning that an action done in it : from those things which please Allaah, and which He loves: Prayer, Supplication, and the like, is better than an action done in a thousand months which do not contain the Night of Decree; and that supplication in it is responded to, as long as he does not supplicate for something sinful, nor for the cutting of ties of kinship.

And Maalik said regarding his -`alaihis-Salaam-: << Seek it on the ninth remaining >>: it is the night of the twenty first; and that << Seven remaining >> is the night of the twenty third night; and << Five remaining >> is the twenty fifth.

The author said: The meaning of this, and the Night of Decree occuring on an odd night will only be correct if the month is “short”[i.e. of twenty nine days]. If it is full [i.e. of thirty days], then it will not be except on an even night. So “nine remaining” will be the night of the twenty second; “five remaining” will be the night of the twenty sixth; “seven remaining” will be the night of the twenty fourth: based upon what al-Bukhaaree mentioned from Ibn `Abbaas: so none of them will conform to an odd night. So this proves that the Night of Decree moves around every year within the last ten: from being an odd night to being an even one, and from being an even one to being an odd one. This is because the Prophet -`alaihis-Salaam- did not command his nation to seek it in a full month, but not in a short one. Rather he left seeking it unrestricted, applying to all the months of Ramadaan: those which Allaah causes to be full sometimes, and short on other occasions. So it is established that it moves within all of the last ten nights, as Aboo Qilaabah said…”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download Original PDF]

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The Ibaadah of The Salaf In The Last Ten Nights of Ramadhaan – Shaykh Usamah al-Utaybi [Audio|Ar-En]

The Ibaadah of The Salaf In The Last Ten Nights of Ramadhaan - Shaykh Usamah al-Utaybi

 

The Shaykh graduated from the Faculty of Hadeeth at the IslaamicUniversity of Madeenah and studied with many mashaayikh including Shaykh Muhammad Ibn Saalih al-‘Uthaymeen (rahimahullah) and Shaykh Rabee’ Ibn Haadee al-Madkhalee (hafidhahullah), among others.

On the Authority of ‘Aa’ishah (May Allah be pleased with her) who said:

“When the last ten nights would enter, Allah’s Messenger (sallAllahu ‘alayhi wa sallam) would stay up throughout the night, awaken his family, become intense (in worship) and tighten his mi’zar (lower garment).” [Agreed upon]

The Salaf held this great month and more so the last ten nights in high regard and strove to increase in and exert themselves in ‘ibaadah, seeking and hoping for the reward from their Lord. Thus, it is encouraged that we all endeavour to imitate our Messenger (sallAllahu ‘alayhi wa sallam) and our Pious Predecessors and strive not only in this month but accustom our souls to the obedience of Allah during the remaining months.

Our Shaykh Usamah al-‘Utaybi (hafidhahullah) will enlighten us regarding the ‘ibaadah of the Salaf in the last ten nights of Ramadhaan and by the Permission of Allah we will all be encouraged to exert ourselves and increase in our acts of worship in the remaining days and nights of this blessed month.

We ask AllahAl-Kareem to make it easy for us to worship Him and that He grants us success in the month ofRamadhaan and steadfastness until we meet Him, Subhaanahu wa Ta’aala.

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Posted with permission from mpubs.org

Exerting Oneself During the Last Ten Days of Ramadaan : Abdullaah Ibn Saalih Al-Fawzaan

Author:’Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)
Translator:isma’eel alarcon (for al-manhaj.com)

‘Aa’ishah (raa) said: “When the last ten days (of Ramadaan) would come, the Prophet (Sallallaahu ‘alaihi wa Sallam) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth).” [1]This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.

‘Aa’ishah (raa) has described our Prophet and role model, Muhammad (Sallallaahu ‘alaihi wa Sallam), with four attributes:

1. He (Sallallaahu ‘alaihi wa Sallam) would “spend his night in worship”, meaning he would not sleep during it. Thus, he (Sallallaahu ‘alaihi wa Sallam) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of “spend his night” is that he (Sallallaahu ‘alaihi wa Sallam) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.

As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of ‘Abdullaah Ibn ‘Amr (raa), then it is in regards to someone who does that consistently throughout every night of the year.

2. He (Sallallaahu ‘alaihi wa Sallam) would “wake up his family” meaning his (Sallallaahu ‘alaihi wa Sallam) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.

3. He (Sallallaahu ‘alaihi wa Sallam) would “exert himself”, meaning he (Sallallaahu ‘alaihi wa Sallam) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.

4. He (Sallallaahu ‘alaihi wa Sallam) would “tighten his Izaar (waistcloth)” meaning he would exert himself and struggle intensely in worship. It is also said that it means he (Sallallaahu ‘alaihi wa Sallam) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (raa): “He (Sallallaahu ‘alaihi wa Sallam) would rollup his bed and withdraw from women (i.e. his wives).” [2]

Also, he (Sallallaahu ‘alaihi wa Sallam) would observe ‘Itikaaf in the last ten days of Ramadaan and the person who is in the state of ‘Itikaaf is restricted from interacting (sexually) with women.

So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of “spending the night in worship” by praying.

And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah’s many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.

The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa’ib Ibn Yazeed said: “‘Umar Ibn Al-Khattaab ordered Ubay Bin Ka’ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka’aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr.” [3]

‘Abdullaah Ibn Abee Bakr reported: “I heard my father (i.e. Abu Bakr) say: ‘During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us.” [4]

There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient — those who will “be given their reward in full without any reckoning.” [5]

These ten days are the last part of the month and a person’s actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.

And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.

Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur’aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person’s actions are based on his last ones.


Footnotes:

[1] Al-Bukhaaree (4/269) and Muslim (1174)

[2] See Lataa’if-ul-Ma’aarif: pg. 219

[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154

[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156

[5] Surat-uz-Zumar: 15

The Status of the Last Ten Days of Ramadaan – Mustafa George [Audio|En]

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Dividing the Qayyam al-Layl (Night Prayer) in the Last Ten nights of Ramadhaan – Compiled & Translated By Abbas Abu Yahya

Published by Miraath Publications

Audio Excerpt: Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 19

1 – Abu Dawood as-Sijistani (d. 275 A.H.) said:

‘Imam Ahmad was asked while I was listening: Should the Qayyam – meaning the Taraweeh prayer – be delayed to the last part of the night?

He -Rahimullaah- answered:

‘No, the Sunnah of the Muslims is more beloved to me.’ [From: Masa’il Abee Dawood’ p.90]

2 – Al-Marwazi quotes from Imraan bin Haydar -Rahimullaah-:

I sent a question to al-Hasan -Rahimullaah- and I asked him about the Isha prayer in Ramadan, should we pray it then return to our homes and sleep then return to the Masjid after wards?

He rejected that and said:

‘No, Salatul- Isha then the Qayaam.’ [From ‘Qayyam al-Layl’ by al-Marwazi]

3 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘…and Taraweeh prayer is a Sunnah after the Isha prayer.’ [From: ‘Mukhtasir al-Fatawa’ by Baali p.81]

And he also said:

‘The Sunnah of the Taraweeh prayer is that it is prayed after the end of the Isha prayer, as is agreed upon by the Salaf and the Imams.’ [From: ‘Majmoo Fatawa’ 23/119]

4 – Shaykh Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

Questioner: ‘In the last ten nights of Ramadan, they divide up the prayer, the night prayer at the first part of the night, and the last part of the night, and this has become a continuous practice.’

The Shaykh: ‘Bida’.

Questioner: ‘How would it be then if we wanted to establish the Sunnah and make it easy for the people?’

The Shaykh: ‘They presume the like of what Umar had said, that those who delay the prayer are better. Meaning that Umar ordered Ubayy bin Ka’ab to establish the night prayer with the people after the Isha prayer, so he did so, and when Umar went out he said: ‘ This is a blessed Bida’ and those who sleep instead of it are better.’

The questioner: ‘So you mean that the situation of the night prayer is the same as it was before the last ten nights?’

The Shaykh: ‘Yes.’ [From: ‘Silsilah al-Huda wa Noor’ Tape no. 719]

5 – Shaykh Salih bin Fawzan bin Abdullaah al-Fawzan said:

‘As for the Salat-ul-Taraweehya; then this is a stressed Sunnah, and it is done straight after the Isha prayer and the optional prayers after the Isha prayer. This is what was the practice of the Muslims.

As for delaying it, as the questioner mentions, to another time, then coming to the Masjid and praying at-Taraweehya, then this is in contrast to what was practiced. The scholars of Fiqh mention that it is done after the Isha prayer and it is the optional prayers after the Isha prayer.

So if they delay it, then we do not say it is Haraam, however, it is in opposition to that which was practiced. Taraweehya is prayed in the beginning of the night, this is what was the practice.’

[http://www.ajurry.com/vb/showthread.php?t=15049 and http://www.sahab.net/forums/index.php?showtopic=104174%5D

– See more at: http://www.miraathpublications.net/day-19-dividing-the-qayyam-al-layl-night-prayer-in-the-last-ten-nights-of-ramadhaan

The Virtue and Excellence of The Last Ten Nights of Ramadhaan – Shaykh Muhammad ibn Rabee’ al-Madkhalee [eBook] [Audio|Ar-En]

The Virtue and Excellence of The Last Ten Nights of Ramadhaan by Shaykh Muhammad ibn Rabee' al-Madkhalee

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE Tele-Lecture with the Noble Shaykh Muhammad ibn Rabee’ ibn Hadi’ al-Madkhalee (May Allaah Preserve Him), son of Ash-Shaykh al-Allaamah Rabee’ ibn Hadi al-Madkhalee (May Allaah Preserve Him) and a professor of Aqeedah in The Islaamic University of Madeenah. The Shaykh has written many books, more famous of which is the refutation of the sufis, which is available in English. The Shaykh will elaborate on the virtue and excellence of the last ten nights of Ramadhaan.

Listen / Download Mp3 Here (Time 30:21)

Read e-Book :

The following Ebook was transcribed from a tele-lecture by ash-Shaykh Muhammad ibn Rabee’ al-Madkhalee (حفظه اللهhosted by Muwahhideen Publications on 9th August 2012 entitled, “The Virtue and Excellence of the Last Ten Nights of Ramadhaan.”

Herein, the Shaykh discusses pertinent matters related to Taraweeh, Laylatul Qadr, the last ten night of Ramadhaan in general and other salient points of benefit.

~ An excerpt taken from the Ebook ~

“Dear brothers, this is going to be the last part of this phone lecture and we really need more action than statements. From the wisdom of Allah سبحانه وتعالى, is that He has hidden the Night of Decree from us and we do not know exactly when it is going to be in the last ten in the month of Ramadhaan. And He سبحانه وتعالى told His Prophet صلّى اللَّهُ عليه وسلّم exactly when it would be and when the Prophet صلّى اللَّهُ عليه وسلّم went out to his Companions to tell them exactly when the Night of Decree will be, he found two of the Muslims arguing with one another, asking him to judge between them so he became busy with their affair and was made to forget exactly which night is the Night of Decree in the last ten of Ramadhaan. This in itself indicates and shows us how bad it is to disagree with one another and how bad it is to fight amongst the Muslims, so much so that Allahسبحانه وتعالىtook away the knowledge of the exact day of Laylatul Qadr in the last ten. That is one way of looking at it.”

Download PDF: The Virtue and Excellence of the Last Ten Nights of Ramadhaan by Shaykh Muhammad ibn Rabee’ al-Madkhalee

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[Must Read] Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan – Ibn Taymiyyah

Ibn Taymiyah on Seeking Laylatul-Qadr
A fatwa from Ibn Taymiyah on Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan. Translated by Owais al Hashimi hafidhahullaah

Read the PDf @ https://drive.google.com/file/d/0B4RZz-y21qm_WkhZU3BscF93THc/view?usp=sharing

When To Seek Out Laylatul-Qadr (The Night Of Decree)
Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah
Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah

Shaikhul-Islaam Ibn Taimiyyah -rahimahullaah- was asked about LaylatulQadr, whilst imprisoned in the mountain citadel (in Cairo) in the year 706 H. So he responded:

“All praise is for Allaah. Laylatul-Qadr is in the last ten (nights) of the month of Ramadaan. This is what is authentic from the Prophet (صلى الله عليه و سلم) , that he said: <<It is within the last ten of Ramadaan>>, and it is within the odd nights from them [1]

However the odd nights may be counted with reference to what has already passed by, such that it should be sought on the night of the twenty first, the night of the twenty third, the night of the twenty fifth, the night of the twenty seventh, and the night of the twenty ninth; and they may otherwise be counted with reference to what remains, just as the Prophet (صلى الله عليه و سلم) said: <<On the night when nine remain, on the night when seven remain, on the night when five remain, on the night when three remain.>> [2]

So based upon this, if the month is of thirty days, then that will be one of the even nights. So the twenty second will be (the night) when nine remain, the twenty fourth will be when seven remain; and this is how Aboo Sa`eed al-Khudree explained it in the authentic hadeeth; and this is how the Prophet (صلى الله عليه و سلم) established it in the month. If, however, the month is of twenty nine days, then counting in accordance with what remains will then be just the same as counting in accordance with what has passed.

So, this being the case, it is befitting that the Believer seeks it out in all of the last ten, just as the Prophet (صلى الله عليه و سلم) said: <<Seek it out in the last ten.>> [3] And it occurs more frequently in the last seven; and it occurs most frequently on the twenty seventh, just as Ubayy ibn Ka`b used to swear an oath that it was the twenty seventh night. So it was said to him: “How have you come to know that?” So he replied: “On account of the sign which Allaah”s Messenger (صلى الله عليه و سلم) informed us of. He informed us that the sun rises on the morning following it being like a brass dish, having no rays.” [4]

So this sign which Ubayy ibn Ka`b reported from the Prophet (صلى الله عليه و سلم) is from the most well known signs occurring in hadeeth; and it is related regarding its signs that it is a night that is “bright, shining”; and it is calm; it is not very hot, nor very cold. It may occur that Allaah reveals it to some of the people in a dream, or whilst awake, such that he sees its light, or he sees one who says to him: “This is Laylatul-Qadr”; or he may open his heart to witnessing such things that make the affair clear to him, and Allaah -the Most High- knows best.”

[“Majmoo`ul-Fataawaa”: (25/284-286).]

Footnotes:

[1] Reported by al-Bukhaaree (no.2016) and Muslim (no.1167/217) as a hadeeth of Aboo Sa`eed al-Khudree -radiyallaahu `anhu; and by al-Bukhaaree (no.2017) as a hadeeth of `Aa·ishah -radiyallaahu `anhaa.

The narration of Muslim (no.1167/217) contains the addition that the narrator Abun-Nadrah said: “I said: “O Aboo Sa`eed! You know better about the numbers than us.” He said: “Indeed, we have more right to that than you.” He said: I said: “What is the ninth, the seventh, and the fifth?”He said: “When twenty one have passed, then that follows it is the twenty second:and it is the ninth; and when twenty three have passed, then that which follows it is the seventh; and when twenty five have passed, then that which follows it is the fifth.”

[2] Reported by al-Bukhaaree (no.2021) as a hadeeth of `Abdullaah ibn `Abbaas -radiyallaahu `anhumaa.
[3] Reported by al-Bukhaaree (no.2020) and Muslim (no.1169) as a hadeeth of `Aa·ishah – radiyallaahu `anhaa.
[4] Reported by Muslim (no.762).

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download Original PDF]

Posted from PDF www.alitisaambissunnah.wordpress.com

Sahih Muslim : Book 41: The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah)

Translation of Sahih Muslim, Book 41:

 

 

The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah)

Chapter 1:


Book 041, Number 6881:

 

Zainab bint Jahsh reported that Allah’s Apostle (may peace be upon him) got up from sleep saying: There is no god but Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah’s Messenger, would we be perished in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.


Book 041, Number 6882:

 

This hadith has been narrated on the authority of Zainab bint Jahsh with a slight variation in the chain of transmitters.


Book 041, Number 6883:

 

Zainab bint Jahsh, the wife of Allah’s Apostle (may peace be upon him), reported that one day Allah’s Messenger (may peace be upon him) came out in a state of excitement with his face quite red. And he was saying: There is no god but Allah; there is a destruction in store for Arabia beciuse of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it, and he (in order to explain it) made a ring with the help o his thumb and forefinger. I said: Allah’s Messenger, would we be destroyed despite the fact that there would be pious people amongst us? He said: Yes, when the evil would predominate.


Book 041, Number 6884:

 

This hadith has been narrated oil the authority of Zuhri with a different chain of transmitters.


Book 041, Number 6885:

 

Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: Today the wall (barrier) of Gog and Magog has been opened so much, and WUhaib (in order to explain it) made the figure of ninety with the help of his hand.

Chapter 2: THE SINKING OF AN ARMY IN THE EARTH WHICH WOULD ATTACK THE HOUSE


Book 041, Number 6886:

 

Harith b Abi Rabi’a and ‘Abdullah b. Safwan both went to Umm Salama, the Mother of the Faithful, and they asked her about the army which would be sunk in the earth, and this relates to the time when Ibn Zubair (was the governor of Mecca). She reported that Allah’s Messenger (may peace be upon him) had said that a seeker of refuge would seek refuge in the Sacred House and an army would be sent to him (in order to kill him) and when it would enter a plain ground, it would be made to sink. I said: Allah’s Messenger, what about him who would be made to accompany this army willy nilly? Thereupon he said: He would be made to sink along with them buf he would be raised on the Day of Resurrection on the basis of his intention. Abu Ja’far said. ‘ This plain, ground means the plain ground of Medina.


Book 041, Number 6887:

 

This hadith has been narrated on the authority of ‘Abdullah b. Rufai, with the same chain of transmitters (but with the addition of these words):” When I met Abu Ja’far I told him that she (simply) meant the plain ground. Thereupon Abu Ja’far said: No, by God, she meant the plain ground of Medina.


Book 041, Number 6888:

 

Abdullah b. Safwan reported that Hafsa told him that she had heard Allah’s Apostle (may peace be upon him) as saying: An army would attack this House in order to fight against the inhabitants of this House and when it would be at the plain ground the ranks in the centre of the army would be sunk and the vanguard would call the rear flanks of the army and they would also be sunk and no flank would be left except some people who would go to inform them (their kith and kin). A person (who had been listening to this badith from Abdullah b. Safwan) said: I bear testimony in regard to you that you are not imputing a lie to Hafsa. And I bear testimony to the fact that Hafsa is not telling a lie about Allah’s Apostle (may peace be upon him).


Book 041, Number 6889:

 

Abdullah b. Safwan reported the Mother of the Faithful as saying that Allah’s Messenger (may peace be upon him) said: They would soon seek protection in this House, viz. Ka’ba (the defenceless), people who would have nothing to protect themselves in the shape of weapons or the strength of the people. An army would be sent to fight (and kill) them and when they would enter a plain ground the army would be sunk in it. Yiisuf (one of the narrators) said: It was a people of Syria (hordes of Hajjaj) who had been on that day comin. towards Mecca for an attack (on ‘Abdulllah b. Zubair) and Abdullah b. Safwan said: By God, it does not imply this army.


Book 041, Number 6890:

 

‘A’isha reported that Allah’s Messenger (may peace be upon him) was startled in the state of sleep. We said: Allah’s Messenger, you have done something in the state of your sleep which you never did before, Thereupon he said: Strange it is that some, people of my Ummah would attack the House (Ka’ba) (for killing) a person who would belong to the tribe of the Quraish and he would try to seek protection in the House. And when they would reach the plain ground they would be sunk. We said: Allah’s Messenger, all sorts of people throng the path. Thereupon he said: Yes, there would be amongst them people who would come with definite designs and those who would come under duress and there would be travellers also, but they would all be destroyed through one (stroke) of destruction. though they would be raised in different states (on the Day of Resurrection). Allah would, however, raise them according to their intention.

Chapter 3: THE TURMOIL WOULD COME LIKE RAINFALL


Book 041, Number 6891:

 

Usama reported that Allah’s Messenger (may peace be upon him) climbed up a battlement amongst the battlements of Medina and then said: You do not see what I am seeing and I am seeing the places of turmoil between your houses as tile places of rainfall.


Book 041, Number 6892:

 

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.


Book 041, Number 6893:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There will be soon a period of turmoil in which the one who sits will be better than one who stands and the one who stands will be better than one who walks and the one who walks will be better than one who runs. He who would watch them will be drawn by them. So he who finds a refuge or shelter against it should make it as his resort.


Book 041, Number 6894:

 

This hadith has been transmitted on the authority of Abu Huraira but with this variation of wording that in the hadith transmitted on the authority of Abu Bakr, there is an addition of these words:” There is a prayer among prayers (‘Asr) and one who misses it is as if his family and property have been ruined.”


Book 041, Number 6895:

 

Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: There would be turmoil and the one who would sleep would be better than who would be awake and the one who would be awake would be better than one who would stand and one who would stand would be better than one who would run. So he who finds refuge or shelter should take that refuge or shelter.


Book 041, Number 6896:

 

Abu Bakra reported Allah’s Messenger (may peace be upon him) as saying: There would soon be turmoil. Behold! there would be turmoil in which the one who would be seated would be better than one who would stand and the one who would stand would be better than one who would run. Behold! when the turmoil comes or it appears, the one who has camel should stick to his camel and he who has sheep or goat should stick to his sheep and goat and he who has land should stick to the land. A person said: ‘Allah’s Messenger, what is your opinion about one who has neither camel nor sheep nor land? Thereupon, he said: He should take hold of his sword and beat its edge with the help of stone and then try to find a way of escape. O Allah, I have conveyed (Thy Message) ; O Allah, I have conveyed (Thy Message) ; O Allah, I have conveyed (Thy Message). A person said: Allah’s Messenger, what is your opinion it I am drawn to a rank in spite of myself, or in one of the groups and made to march and a man strikes with his sword or there comes an arrow and kills me? Thereupon he said: He will bear the punishment of his sin and that of yours and he would be one amongst the denizens of Hell.


Book 041, Number 6897:

 

This hadith has been transmitted on the authority of Waki’ with a slight variation of wording.

Chapter 4: WHEN TWO MUSLIMS CONFRONT EACH OTHER WITH SWORDS


Book 041, Number 6898:

 

Ahnaf b. Qais reported: I set out with the intention of helping this person (Hadrat ‘Ali) that Abu Bakra met me. He said: Ahnaf, where do you intend to go? I said: I intend to help the cousin of Allah’s Messenger (may peace be upon him), viz. ‘Ali. Thereupon he said to me: Ahnaf, go back, for I heard Allah’s Messenger (may peace be upon him) as saying: When two Muslims confront one another with swords (in hands) both the slayer and the slain would be in Fire. He (Ahnaf) said: I said, or it was said: Allah’s Messenger, it may be the case of one who kills. but what about the slain (why he would be put in Hell-Fire)? Thereupon he said: He also intended to kill his companion.


Book 041, Number 6899:

 

Ahnaf b. Qais reported on the authority of Abu Bakra that Allah’s Messenger (may peace be upon him) said: When two Muslims confront each other with their swords, both the slayer and the slain are doomed to Hell-Fire.


Book 041, Number 6900:

 

This hadith has been narrated on the authority of Hammad through another chain of transmitters.


Book 041, Number 6901:

 

Abu Bakra reported Allah’s Messenger (may peace be upon him) as saying: When two Muslims (confront each other) and the one amongst them attacks his brother with a weapon, both of them are at the brink of Hell-Fire. And when one of them kills his companion, both of them get into Hell-Fire.


Book 041, Number 6902:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) many ahadith and one of them was this: The last Hour will not come until the two parties (of Muslims) confront each other and there is a large-scale massacre amongst them and the claim of both of them is the same.


Book 041, Number 6903:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The last Hour will not come unless there is much bloodshed. They said: What is harj? Thereupon he said: Bloodshed. bloodshed.

Chapter 5: THIS UMMAH WOULD BE DESTROYED BY KILLING ONE ANOTHER


Book 041, Number 6904:

 

Thauban reported that Allah’s Messenger (may peace be upon him) said: Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Unimah would reach those ends which have been drawn near me and I have been granted the red and the white trea- sure and I begged my Lord for my Ummah that it should not be destroyed because of famine, nor be dominated by an enemy who is not amongst them to take their lives and destroy them root and branch, and my Lord said: Muhammad, whenever I make a decision, there is none to change it. Well, I grant you for your Ummah that it would not be destroyed by famine and it would not be dominated by an enemy who would not be amongst it and would take their lives and destroy them root and branch even if all the people from the different parts of the world join hands together (for this purpose), but it would be from amongst them, viz. your Ummah, that some people would kill the others or imprison the others.


Book 041, Number 6905:

 

Thauban reported that Allah’s Messenger (may peace be upon him) said. Verily, Allah drew the ends of the world near me until I saw its cast and west an He bestowed upon me two treasures, the red and the white. The rest of the hadith is the same.


Book 041, Number 6906:

 

‘Amir b. Sa’d reported on the authority of his father that one day Allah’s Messenger (may peace be upon him) came from a high, land. He passed by the mosque of Banu Mu’awiya, went in and observed two rak’ahs there and we also observed prayer along with him and he made a long supplication to his Lord. He then came to us and said: I asked my Lord three things and He has granted me two but has withheld one. I begged my Lord that my Ummah should not be destroyed because of famine and He granted me this. And I begged my Lord that my Ummah should not be destroyed by drowning (by deluge) and He granted me this. And I begged my Lord that there should be no bloodshed among the people of my Ummah. but He did not grant it.


Book 041, Number 6907:

 

Amir b. Sa’d reported on the authority of his father that Allah’s Messenger (may peace be upon him) came with a group of his Companions and he passed by the mosque of Banu Mu’awiya. The rest of the hadith is the same.

Chapter 6: THE EVENTS FORETOLD BY THE HOLY PROPHET (MAY PEACE BE UPON HIM) ABOUT THE LAST HOUR


Book 041, Number 6908:

 

Hudhaifa b. al-Yaman reported: By Allah, I have the best knowledge amongst people about every turmoil which is going to appear in the period intervening me and the Last Hour; and it is not for the fact that Allah’s Messenger (may peace be upon him) told me something confidentially pertaining to it and he did not tell anybody else about it, but it is because of the fact that I was present in the assembly in which he had been describing the turmoil. and he especially made a mention of three turmoils which would not spare anything and amongst these there would be turmoils like storms in the hot season. Some of them would be violent and some of them would be comparatively mild. Hudhaifa said: All (who were present) except I have gone (to the next world).


Book 041, Number 6909:

 

Hudhaifa reported that Allah’s Messenger (may peace be upon him) stood before us one day and he did not leave anything unsaid (that he had to say) at that very spot which would happen (in the shape of turmoil) up to the Last Hour. Those who had to remember them preserved them in their minds and those who could not remember them forgot them. My friends knew them and there are certain things which slip out of my mind, but I recapitulate them when anyone makes a mention of them just as a person is lost from one’s mind but is recalled to him on seeing his face.


Book 041, Number 6910:

 

This hadith has been narrated on the authority of A’mash with the same chain of transmitters up to the words: And he forgot who had to forget that and. he did not make a mention of what follows after this.


Book 041, Number 6911:

 

Hudhaifa reported: Allah’s Messenger (may peace be upon him) informed me of what is going to happen before the approach of the Last Hour. And there is nothing that I did not ask him in this connection except this that I did not ask him as to what would turn the people of Medina out from Medina.


Book 041, Number 6912:

 

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.


Book 041, Number 6913:

 

Abu Zaid (viz. Amr b. Akhtab) reported: Allah’s Messenger (may peace be upon him) led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the ‘Asr prayer. He then again came down and observed the prayer and again mointed the pulpit and addressed us until the sun was set and he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well

Chapter 7: THE TURMOIL WOULD GO LIKE THE MOUNTING WAVES OF THE OCEAN


Book 041, Number 6914:

 

Hudhaifa repotted: We were one day in the company of ‘Umar that he said: Who amongst you has preserved in his mind most perfectly the hadith of Allah’s Messenger (may peace be upon him) in regard to the turmoil as he told about it? I said: It is I. Thereupon he said: You are bold (enough to make this claim). And he further said: How? I said: I heard Allah’s Messenger (may peace be upon him) as saying: There would (first) be turmoil for a person in regard to his family, his property, his own self, his children, his neighbours (and the sins comnaitted in their connection) would be expiated by fasting, prayer, charity, enjoining good and prohibiting evil. Thereupon ‘Umar said: I do not mean (that turmoil on a small scale) but that one which would eme-ge like the mounting waves of the ocean. I said: Commander of the Faithful, you have nothing to do with it, for the door is closed between you and that. He said: Would that door be broken or opened? I said: No, it would be broken. Thereupon he said: Then it would not be closed despite best efforts. We said to Hudhaifa: Did Umar know the door? Thereupon he said: Yes, he knew it (for certain) just as one knows that night precede the next day. And I narrated to him something in which there was nothing fabricated. Shaqiq (one of the narrators) said: We dared not ask Hudhaifa about that door. So we requested Masrdq to ask him. So he asked him and he said: (By that door, he meant) ‘Umar.


Book 041, Number 6915:

 

This hadith has been narrated on the authority of Hudhaifa through other chains of transmitters also.


Book 041, Number 6916:

 

Hudhaifa reported that Umar said: Who would narrate to us (the ahadith pertaining to turmoil) and he reported a badith similar to these ahadith.


Book 041, Number 6917:

 

Jundub reported: I came on the day of Jara’a that a person was (found) sitting. I said: They would shed their blood today. That person said: By Allah. not at all. I said: By Allah, of course, they would do it. He said: By Allah, they would not do it. I said: By Allah, of course, they would do it. He said: By Allah, they would not do it, and I have heard a hadith of Allah’s Messenger (may peace be upon him) which I am narrating to you in this connection. I said: You are a bad seat fellow. I have been opposing you since morning and you are listening to me in spite of the fact that you have heard a hadith from Allah’s Apostle (may peace be upon him) (contrary to ray statement). I myself felt that there was no use of this annoyance. (He could tell me earlier that it was a hadith of the Holy Prophet (may peace be upon him], and I would not have opposed him at all.) I turned my face toward him and asked him and he was Hadrat Hudhaifa.

Chapter 8: THE LAST HOUR WOULD NOT COME UNTIL THE EUPIIRATES UNCOVERS A TREASURE OF GOLD


Book 041, Number 6918:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come before the Euphrates uncovers a mountain of gold, for which people would fight. Ninety-nine out of each one hundred would die but every man amongst them would say that perhaps he would be the one who would be saved (and thus possess this gold).


Book 041, Number 6919:

 

This hadith has been narrated on the authority of Suhail with the same chain of transmitters but with this addition:” My father said: If you see that, do not even go near it.”


Book 041, Number 6920:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come unless the Euphrates would uncover a treasure of gold, so he who finds it should not take anything out of that.


Book 041, Number 6921:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Euphrates would soon uncover a mountain of gold but he who is present there should not take anything from that.


Book 041, Number 6922:

 

‘Abdullah b. Harith b. Naufal reported: I was standing along with Ubayy b. Ka, b and he said: The opinions of the people differ in regard to the achievement of worldly ends. I said: Yes, of course. Thereupon he said: I heard Allah’s Messenger (may peace be upon him) as saying: The Euphrates would soon uncover a mountain of gold and when the people would bear of it they would flock towards it but the people who would possess that (treasure) (would say): If we allow these persons to take out of it they would take away the whole of it. So they would fight and ninety-nine out of one hundred would be killed. Abu Kamil in his narration said: I and Abu Ka’b stood under the shade of the battlement of Hassan.


Book 041, Number 6923:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Iraq would withhold its dirhams and qafiz; Syria would withhold its mudd and dinar and Egypt would withhold its irdab and dinar and you would recoil to that position from where you started and you would recoil to that position from where you started and you would recoil to that position from where you started, the bones and the flesh of Abu Huraira would bear testimony to it.

Chapter 9: PERTAINING TO THE CONQUEST OF CONSTANTINOPLE AND THE APPEARANCE OF THE DAJJAL AND DESCENT OF JESUS SON OF MARY (JESUS CHRIST)


Book 041, Number 6924:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until the Romans would land at al-A’maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army). which would be constituted of excellent martyrs in Allah’s eye, would be killed ani the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them in prayer. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ).

Chapter 10: THE LAST HOUR WOULD COME WHEN THE ROMANS WOULD HAVE THE MAXIMUM POPULATION


Book 041, Number 6925:

 

Mustaurid al-Qurashi reported: I heard Allah’s Messenger (may peace be upon him) as saying: The Last Hour would come (when) the Romans would form a majority amongst people. ‘Amr said to him (Mustaurid Qurashi): See what you are saying? He said: I say what I heard from Allah’s Messenger (may peace be upon him). Thereupon he said: If you say that, it is a fact for they have four qualities. They have the patience to undergo a trial and immediately restore themselves to sanity after trouble and attack again after flight. They (have the quality) of being good to the destitute and the orphans, to the weak and, fifthly, the good quality in them is that they put resistance against the oppression of kings.


Book 041, Number 6926:

 

Mustaurid Qurashi reported: I heard Allah’s Messenger (may peace be upon him) as saying: The Last Hour would come when the Romans would form a majority amongst people. This reached ‘Amr b. al-‘As and he said: What are these ahadith which are being transmitted from you and which you claim to have heard from Allah’s Messenger (may peace be upon him)? Mustaurid said to him: I stated only that which I heard from Allah’s Messenger (may peace be upon him). Thereupon ‘Amr said: If you state this (it is true), for they have the power of tolerance amongst people at the time of turmoil and restore themselves to sanity after trouble, and are good amongst people so far as the destitute and the weak are concerned.

Chapter 11: THERE WOULD BE MUCH BLOODSHED AMONG ROMANS AT THE TIME OF THE APPEARANCE OF THE DAJJAL


Book 041, Number 6927:

 

Yusair b. Jabir reported: Once there blew a red storm in Kufah that there came a person who had nothing to say but (these words): Abdullah b. Mas’ud, the Last Hour has come. He (‘Abdullah b. Mas’ud) was sitting reclining against something, and he said: The Last Hour would not come until the people divide in- heritance and rejoice over booty, and then said pointing towards Syria, with the gesture of his hand like this: The enemy shall muster strength against Muslims and the Muslims will muster strength against them (Syrians). I said: You mean Rome? And he said: Yes, and there would be a terrible fight and the Muslims would prepare a detachment (for fighting unto death) which would not return but victorious. They will fight until night will intervene them; both the sides will return without being victorious and both will be wiped out. The Muslims will again prepare a detachment for fighting unto death so that they may not return but victorious. When it would be the fourth day, a new detachment out of the remnant of the Muslims would be prepared and Allah will decree that the enemy should be routed. And they would fight such a fight the like of which would not be seen, so much so that even if a bird were to pass their flanks, it would fall down dead before reaching the end of them. (There would be such a largescale massacre) that when counting would be done, (only) one out of a hundred men related to one another would be found alive. So what can be the joy at the spoils of such war and what inheritance would be divided! They would be in this very state that they would hear of a calamity more horrible than this. And a cry would reach them: The Dajjil has taken your place among your off- spring. They will, therefore, throw away what would be in their hands and go forward sending ten horsemen, as a scouting party. Allah’s Messenger (may peace be upon him) said: I know their names and the names of their forefathers and the colour of their horses. They will be best horsemen on the surface of the earth on that day or amongst the best horsemen on the surface of the earth on that day.


Book 041, Number 6928:

 

Jabir reported: I was in the company of Ibn Mas’ud that there blew a red storm. The rest of the hadith is the same.


Book 041, Number 6929:

 

Jabir reported: I was in the house of ‘Abdullah b. Mas’ud and the house was fully packed that a red storm blew in Kufah.

Chapter 12: THE CONQUESTS OF THE MUSLIMS BEFORE THE APPEARANCE OF THE DAJJAL


Book 041, Number 6930:

 

Nafi’ b. Utba reported: We were with Allah’s Messenger (may peace be upon him) in an expedition that there came a people to Allah’s Apostle (may peace be upon him) from the direction of the west. They were dressed in woollen clothes and they stood near a hillock and they met him as Allah’s Messenger (may peace be upon him) was sitting. I said to myself: Better go to them and stand between him and them that they may not attack him. Then I thought that perhaps there had been going on secret negotiation amongst them. I however, went to them and btood between them and him and I remember four of the words (on that occasion) which I repeat (on the fingers of my hand) that he (Allah’s Messenger) said: You will attack Arabia and Allah will enable you to conquer it, then you would attack Persia and He would make you to Conquer it. Then you would attack Rome and AllgLh will enable you to conquer it, then you would attack the Dajjal and Allah will enable you to conquer him. Nafi’ said: Jabir, we thought that the Dajjal would appear after Rome (Syrian territory) would be conquered.

Chapter 13: THE SIGNS BEFORE THE APPROACH OF THE LAST HOUR


Book 041, Number 6931:

 

Hudhaifa b. Usaid Ghifari reported: Allah’s Messenger (may peace be upon him) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not cone until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and land-slidings in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly.


Book 041, Number 6932:

 

Hudhaifa b. Usaid reported: Allah’s Apostle (may peace be upon him) was in an apartment and we were beneath that that he peeped in and said to us: What are you discussing about? We said: (We are discussing about the Last) Hour. Thereupon he said: The Last Hour would not come until the ten signs dppear: land-sliding in the east, and land-sliding in the west, and land-sliding in the peninsula of Arabia, the smoke, the Dajjal, the beast of the earth, Gog and Magog, the rising of the sun from the west and the fire which would emit from the lower part of ‘Adan. Shu’ba said that ‘Abd al-‘Aziz b. Rufai’ reported on the authority of Abu Tufail who reported on the authority of Abu Sariha a hadith like this that Allah’s Apostle (may peace be upon him) did not make a mention of (the tenth sign) but he said that out of the ten one was the descent of Jesus Christ, son of Mary (peace be upon him), and in another version it is theb lowing of the violent gale which would drive the people to the ocean.


Book 041, Number 6933:

 

Abu Sariha reported: Allah’s Messenger (may peace be upon him) was in an (upper) apartment and we were standing lower to him and discussing (about the Last Hour). The rest of the hadith is the same, and Shu’ba said: I think he also said these words: The fire would descend along with them where they would land and where they would take rest (during midday (it would also cool down for a while). Shu’ba said: This hadith has been transmitted to me through Abu Tufail and Abu Sariha and none could trace it back directly to Allah’s Apostle (may peace b.. upon him). However, there is a mention of the descent of Jesus Christ son of Mary in one version and in the other there is a mention of the blowing of a violent would drive them to the ocean.


Book 041, Number 6934:

 

Abu Sariha reported: We were discussing the Last Hour) that Allah’s Apostle (may peace be upon him) looked towards us. The rest of the hadith is the same and the tenth (sign) was the descent of Jesus Christ son of Mary, and Shu’ba said: ‘Abd al-‘Aziz did not trace it directly to Allah’s Apostle (may peace be upon him).

Chapter 14: THE LAST HOUR WOULD NOT COME UNTIL THE FIRE EMITS FROM THE EARTH OF HIJAZ


Book 041, Number 6935:

 

Abu Huraira reported that Allah’s Messenger may peace be upon him) said: The Last Hour would not come until fire emits from the earth of Hijaz which would illuminate the necks of the camels of the Busra.


Book 041, Number 6936:

 

Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: (The Last Hour would not come) until the habitations of Medina would extend to Ihab or Yahab. Zubair said: I said to Suhail how far these were from Medina. He said: So and so miles.


Book 041, Number 6937:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The famine would not break otit because of drought, but there would be famine despite heavy rainfall as nothing would grow from the earth.


Book 041, Number 6938:

 

Ibn ‘Umar reported that he heard Allah’s Messenger (may peace be upon him) as saying (in a state) that he had turned his face towards the east: Behold, turmoil would appear from this side, from where the horns of Satan would appear.


Book 041, Number 6939:

 

Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) stood by the door (of the apartment of) gafsa and, pointing towards the east, he said: The turmoil would appear from this side, viz. where the horns of Satan would appear, and he uttered these words twice or thrice and Ubaidullah b. Sa’ld in his narration said. The Messenger of Allah (may peace be upon him) had been standing by the door of ‘A’isha.


Book 041, Number 6940:

 

Salim b. Abdullah reported on the authority of his father that Allah’s Messenger (may peace be upon him), while turning his face towards the east, said: The turmoil would appear from this side; verily, the turmoil would appear from this side; verily, the turmoil. would appear from this side-the side where appear the horns of Satan.


Book 041, Number 6941:

 

Ibn Umar reported that Allah’s Messenger (may peace be upon him) came out from the house of ‘A’isha and said: It would be from this side that there would appear the height of unbelief, viz. where appear the horns of Satan. i. e. cast.


Book 041, Number 6942:

 

Ibn Umar reported: I heard Allah’s Messenger (may peace be upon him) as saying while pointing his hands towards the east: The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns of Satan.


Book 041, Number 6943:

 

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:” I heard”.

Chapter 15: THE LAST HOUR WOULD NOT COME UNTIL THE WOMEN OF THE TRIBE OF DAUS WOULD GO ROUND DHI AL-KHALASA


Book 041, Number 6944:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol.


Book 041, Number 6945:

 

‘A’isha reported: I heard Allah’s Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and ‘Uzza. I said: Allah’s Messenger, I think when Allah has revealed this verse:” He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)” (ix. 33), it implies that (this promise) is going to be fulfilled. Thereupon he (Allah’s Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.


Book 041, Number 6946:

 

This hadith has been narrated on the authority of Ibn Ja’far with the same chain of transmitters.

Chapter 16: THE LAST HOUR WOULD NOT COME UNTIL A PERSON WOULD PASS BY A GRAVE AND WISH THAT HE SHOULD HAVE BEEN THE OCCUPANT OF THAT GRAVE BECAUSE OF THIS CALAMITY


Book 041, Number 6947:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until a person would pass by a grave of another person and he would say: I wish it had been my abode.


Book 041, Number 6948:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: By Him, in Whose hand is my life, the world would not come to an end until a person would pass by a grave, would roll over it and express the desire that he should be in the place of the occupant of that grave not because of religious reasons but because of this calamity.


Book 041, Number 6949:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: By Him in Whose Hand is my life, a time would come when the murderer would not know why he has committed the murder, and the victim would not know why he has been killed.


Book 041, Number 6950:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The world would not come to an end until a day would come to the people on which the murderer would not know as to why he has killed and the slain would not know as to why he has been murdered. It would be said: Why would It happen? To which he replied: It would be because of general massacre and bloodshed. And the slaughterers and the slain would be in Fire, and in the narration of Ibn Aban, the name of Abu Isma’il has been mentioned.


Book 041, Number 6951:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Ka’ba would be destroyed by an Abyssinian having two small shanks.


Book 041, Number 6952:

 

(The above mentioned) hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.


Book 041, Number 6953:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: It would be an Abyssinian having two small shanks who would destroy the House ol Allah, the Exalted and Glorious.


Book 041, Number 6954:

 

Abu Huraira reported Allah’s Messengar (may peace be upon him) as saying: The Last Hour would not come before a person of Qahtan comes forth driving people with his stick.


Book 041, Number 6955:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The day and the night would not come to an end before a man called al-Jahjah would occupy the throne.


Book 041, Number 6956:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come unless you fight with people whose faces are like hammered shields and the Last Hour would not come until you would fight against those wearing the shoes of hair.


Book 041, Number 6957:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until a people wearing shoes of hair fight against you having their faces like hammered shields.


Book 041, Number 6958:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until you fight with a people wearing shoes of hair and the Last Hour would not come until you fight with a people having small eyes and broad snub noses.


Book 041, Number 6959:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until the Muslims fight with the Turks-a people whose faces would be like hammered shields wearing clothes of hair and walking (with shoes) of hair.


Book 041, Number 6960:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: You shall fight in the hours to come against a nation wearing shoes made of hair and faces like hammered shields, with red complexion and small eyes.


Book 041, Number 6961:

 

Abu Nadra reported:” We were in the company of Jabir b. ‘Abdulldh that he said it may happen that the people of Iraq may not send their qafiz and dirhams (their measures of food stuff and their money). We said: Who would be respolisible for it? He said: The non_Arabs would prevt them. He again said: There is the possibility that the people of Syria may not send their dinar and mudd. We said: Who would be responsible for it? He said This prevention would be made by the Romans. He (Jabir b. Abdullab) kept quiet for a while and then reported Allah’, s Messengdt (may peas be upon him) having said There would be a caliph in the last (period) of my Ummah who would freely give handfuls of wealth to thd people wiothout counting it. I said to Abu Nadra and Abu al-‘Ala: DO you mean ‘Umarb. ‘Abd al-Aziz? They said: No (he would be Imam Mahdi.).


Book 041, Number 6962:

 

This hadith hab been narrated by Sa’id with the same chain of transmitters.


Book 041, Number 6963:

 

Abu Sa’id reported that Allah’s Messenger (may peace he upon him) I said: There would be amongest your caliphs a caliph who would give handfuls of wealth to the, but wbuld not count it. In. the narration transmitted on the authority of Ibn Hujr, there is a slight variation of wording.


Book 041, Number 6964:

 

Abu Sa’id and Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) said: There would be in the last phase of the time a caliph who would distribute wealth but would not count.


Book 041, Number 6965:

 

This hadith has been narrated on the authority of Abu Sa’id through another chain of transmitters.


Book 041, Number 6966:

 

Abu Sa’id Khudri reported: One who Is better than I informed me, that Allah’s Messenger (may peace be upon him) said to ‘Ammar as he was digging the ditch (on the ocasion of the Battle of the Ditch) wiping over his head: O son of Summayya you will be involved in trouble and a group of the rebels would kill you.


Book 041, Number 6967:

 

This hadith has been transmitted on the same authority but with this variation that the hadith trarismitted on the authority of Nabra (the words are): One Who is better than I informed me, and he was Abu Qatatda, and in the hadith transmitted on the authority of Khalid instead of the word ‘bu_us’ there is ‘dys’ or ‘yadis’, i. e.:” how sad it is”.


Book 041, Number 6968:

 

This hadith has been transmitted on the authority of Umm Salama that Allah’s Messenger (may peace be upon him) said to ‘Ammar: A group of rebels would kill you.


Book 041, Number 6969:

 

This hadith has been narrated on the authority of Umm Salam through another chain of transmitters.


Book 041, Number 6970:

 

Unmm Salama reported that Allah’s Messenger (may peace be upon him) said: A band of rebels would kill ‘Ammar.


Book 041, Number 6971:

 

Abu Huraira reported that Allah’s Apostle (may peace be upon him) as saying: This tribe of the Quraish would kill (people) of wy Ummah. They (the Companions) said: What us to do (in such a situations)? Thereupon he said: Would that the people remain aside from them (and not besmear their hand with the blood of the Muslim).


Book 041, Number 6972:

 

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.


Book 041, Number 6973:

 

Abu Huraira reported that Allh’s Messenger (may peace be upon him) said: (Khusrau king of Persia) would die and Qaisar (Ceasar King of Rome) would die; there would be no Qaisar after him, but, by one in Whose Hand is my life, you would spend their treasures in the cause of Allah.


Book 041, Number 6974:

 

This hadith has been transmitted on the authority of Zuhri.


Book 041, Number 6975:

 

Hammam b. Munabbih reported: This is what Abu Huraira reported from Allah’s messenger (may peace be upon him) and in this connection he reported so many hadith (and one of them was this): Allah’s Messenger (may peace be upon him) said: Kisra would die and then there would be no Kisra after him. Qaisar would die and there would be no Qaisar after him, but you will distribute their threasuers in thecause of Allah.


Book 041, Number 6976:

 

Jabir b. Samura reported that Allah’s Messenger (may peace be upon him) said: When Kisra would die there would be no Kisra after him; the rest of the hadith is the same as Abu Huraira reported.


Book 041, Number 6977:

 

Jabir b. Samura reported: I heard Allah’s Messenger (may peace be upon him) (as sayingt There would lie open for a group of Muslims, or for a group of believers, the treasures of the family of Kisra which would be in the whit (palace). In a version of Qutaiba there is definitely the word” Muslim”.


Book 041, Number 6978:

 

Jabir b. Samura reported: I heard Allah’s Messenger (may peace be upon him) a hadith like this.


Book 041, Number 6979:

 

Abu Huraira reported Allah’s Apostle (may peace he upon him) saying: You have heard about a city the one side of which is in the land and the other is in the sea (Constantinople). They said: Allall’s Messenger, yes. Thererupon he said: The Last Hour would not cmoe unlesss seventy thousand persons from Bani lsra’il would attack it. When they would land there, they will neither fight with weapons nor would shower arrows but would only say:” There is no god but Allah and Allah is the Greatest,” that one side of it would fall. Thaur (one of the narrators) said: I think that he said: The part by the side of the ocean. Then they would say for the second time:” There is no god but Allah and Allah is the Greatest” that the second side would also fall, and they would say:” There is no god but Allah and Allah is the Greatest,” that the gates would be opened for them and they would enter therein and, they would be collecting spoils of war and distributing them amongst themselves that a noise would be heard and It would be said: Verily, Dajjal has come. And thus they would leave everything there and would turn to him.


Book 041, Number 6980:

 

Thaur b. Zaid has narrated this hadith with the same chain of transmitters.


Book 041, Number 6981:

 

Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: You will fight against the Jews and you will kill them until even a stone would say: Come here, Muslim, there is a Jew (hiding himself behind me) ; kill him.


Book 041, Number 6982:

 

Ubaidullah has reported this hadith with this chain of transmitters (and the Words are):” There is a Jew behind me.”


Book 041, Number 6983:

 

Abdullah b. ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: You and the Jews would fight against one another until a stone would say: Muslim, here is a Jew behind me; come and kill him.


Book 041, Number 6984:

 

Abdullah b. ‘Umar reported that Allah’s Messenger (may peace be upon him) said: The Jews will fight against you and you will gain victory over them until the stone would say: Muslim, here is a Jew behind me; kill him.


Book 041, Number 6985:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.


Book 041, Number 6986:

 

Jabir b. Samura reported: I heard Allah’s Messenger (may peace be upon him) as saying: Before the Last Hour there would be many liars, and there is an addition in the badith transmitted on the authority of Abu Ahwas of these words:” I said to him: Did you hear it from Allah’s Messenger (may peace be upon him)? He said: Yes.”


Book 041, Number 6987:

 

This hadith has been narrated on the authority of Simak with the same chain of transmitters. and Simak said: I heard my brother say that jabir had stated: Be on your guard against them.


Book 041, Number 6988:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until there would arise about thirty impostors, liars, and each one of them would claim that he is a messenger of Allah.


Book 041, Number 6989:

 

This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

Chapter 17: STORY OF IBN SAYYAD


Book 041, Number 6990:

 

‘Abdullah reported: We were along with Allah’s Messenger (may peace be upon him) that we happened to pass by children amongst whom there was Ibn Sayyad. The children made their way but Ibn Sayyad kept sitting there (and it seemed) as if Allah’s Messenger (may peace be upon him) did not like it (his sitting with the children) and said to him: May your nose he besmeared with dust, don’t you bear testimony to the fact that I am the Messenger of Allah? Thereupon he said: No, but you should bear testimony that I am the messenger of Allah. Thereupon ‘Umar b. Khattab said: Allah’s Messenger, permit me that I should kill him. Thereupon Allah’s Messenger (may peace be upon him) said: If he is that person who is in your mind (Dajjal ), you will not be able to kill him.


Book 041, Number 6991:

 

‘Abdullah reported: We were walking with Allah’s Messenger (may peace be upon him) that Ibn Sayyad happened to pass by him. Allah’s Messenger (may peace be upon him) said to him: I have concealed for you (something to test you, so tell me that). He said: It is Dukh. Thereupon Allah’s Messenger (may peace be upon him) said to him: Be off. You cannot get farther than your rank, whereupon ‘Umar said: Allah’s Messenger, permit me to strike his neck. Thereupon Allah’s Messenger (may peace be upon him) said: Leave him; if he is that one (Dajjal) whom you apprehend, you will not be able to kill him.


Book 041, Number 6992:

 

Abu Sa’id reported that Allah’s Messenger (may peace be upon him) met him (Ibn Sayyad) and so did Abu Bakr and ‘Umar on some of the roads of Medina. Allah’s Messenger (may peace be upon him) said: Do you bear testimony to the fact that I am the Messenger of Allah? Thereupon he said: Do you bear testimony to the fact that I am the messenger of Allah? Thereupon Allah’s Messenger (may peace be upon him) said: I affirm my faith in Allah and in His Angels and in His Books, and what do you see? He said: I see the throne over water. Whereupon Allah’s Messenger (may peace be upon him) said: You see the throne of Iblis upon the water, and what else do you see? He said: I see two truthfuls and a liar or two liars and one truthful. Thereupon Allah’s Messenger (may peace be upon him) said: Leave him He has been confounded.


Book 041, Number 6993:

 

Jabir b ‘Abdullah reported that Allah’s Messenger (may peace be upon him) met Ibn Sa’id (Sayyad) and there were with him Abu Bakr and ‘Umar and Ibn Sayyad was in the company of children. The rest of the hadith is the same.


Book 041, Number 6994:

 

Abu Sa’id reported: I accompanied Ibn Sayyad to Mecca and he said to me: What I have gathered from people is that theu think that I am Dajjal. Have you not hearde Allah’s Messenger (may peace upon him) as saying: He will have no no children, I said: Yes, of course. Thereupon he said: But I have children. Have you not heard Allah’s Messenger (may peace be upon him) as saying: He would not enter Mecca and Medina? I said: Yes, of course. Thereupon he said I have been once in Medina and now I intend to go to Mecca. And he said to me at the end of his talk: By Allah: I know his place of birth his abode where he is just now. He (Abu Sa’id) said: This caused confusion in my mind (in regard to his identity).


Book 041, Number 6995:

 

Abu Sa’id Khudri reported: Ibn Sa’id said to me somethhing for which I felt ashamed. He said: I can excuse others; but what has gone wrong with you, O Companions of Muhammad, that you take me as Dajjal? Has Allah’s Apostle (may peace be upon him) not said that he would be a Jew whereas I am a Muslim and he also said that he would not have children, whereas I have children, and he also said: veryly, Allah has prohibited him to enter Mecca whereas I have performed Pilgrimage, atid. he went on saying this that I was about to be impressed by his tallk. He (however) said this also: I know where he (Dajjal) is and I know his father abd I mother, and it was said to him: Won’t you feel pleased if you would be the same person? Thereupon he said: If this offer is made to me, I would noT resent that.


Book 041, Number 6996:

 

Abu Sa’id Khudri reported: We came back after having pewrformed Pilgrimage or ‘Umra and lbn Sa’id was along with us. And w, e encamped at a place and the people dispersed and I and he were left behind. I felt terribly frightend from him as it was said about him that he was the Dajjal. He brought his goods and placed them by my luggage and I said: It is intense heat. Would you not place that under that tree? And he did that. Then ther appeared before us a flock of sheep. He went and brought a cup of milk and said: Abu Sa’id, drink that. I said it is intense heat and the milk is also hot (whereas the fact was) that I did not like to drink from his hands or to opr to take it from his hand and he said: Abu Sa’id, I think that I should take a rope and suspend it by the tree and then coimmit sucide because of the talks of the people, and he furtlier said. Abu Sa’id he who is ingnoran of the saying of Allah’s Messenger (may peace be upon him) (he is to be pardoned), but O people of Ansar, is this hadith of Allah’s Messengern (may peace be upon him) concealed from you whereas you have the best konowledge of t this hadith of Allah’s Messenger (may peace be upon him) amongst people? Did Allalt’s Messenger (may peace be upon him) not say that he (Dajjal) would be a non believer whereas I am a believer? did Allah’s Messenger (may peace be upon him) not say he would be barren and no child would be born to hirn, whereas I have left my children in Medina? Did Allh’s Messenger (may peace upon him) not say: He would not get into Medina and Mecca whereas I have been coming from Medina and now I intend to go to Mecca? Abu Sa’id said: I was about to accept the excuse put forward by him. that he said: I know the place where he would be born and where he is now. So I said to him: May your whole dayb be spent


Book 041, Number 6997:

 

This hadith has transmitted on the authority of Abu Sa’id that Allah’s Messenger (may peace be upon him) asked Ibn Sa’id about the earth of Paradise. Thereupon he said: Abu’l-Qasim, It is like a fine white musk, whereupon he (the Holy Prophet) said: ‘You have told the the truth.


Book 041, Number 6998:

 

Abu Sa’id reported that Ibn Sayyad asked Allah’s Messenger (may peace be upon him) about the earth of Paradise. Whereupon he said: It is like white shining pure musk.


Book 041, Number 6999:

 

‘Muhammad b. Munkadir reported: As I saw Jabir b. ‘Abdullah taking an oath in the name of Allah that it was Ibn Sa’id who was the Dajjal I said: Do you take an oath in the name of Allah? Thereupon he said: I heard ‘Umar taking an oath in the presence of Allah’s Apostle (may peace be upon him) to this effect but Allah’s Apostle (may peace be upon him) did not disapprove of it.


Book 041, Number 7000:

 

‘Abdullah b. Umar reported: ‘Umar b. Khattab went along with Allah’s Messenger (may peace be upon him) in the company of some persons toIbn Sayyad that he found him playing with children near the bettlement of Bani Maghala and Ibn Sayyad was at that time just at the threshold of adolescence and he did not perceive (the presence of Holy Prophet) until Allah’s Messenger (may peace be upon him) struck his back with his hands. Allah’s Messenger (may peace be upon him) said: Ibn Sayyad, don’t you bear witness that I am the messenger of Allah? Ibn Sayyad looked toward him and he said: I bear witness to the fact that you the messenger of the unlettered. Ibn Sayyad said to the Allah’s Messenger (may peace be upon him): Do you bear witness to the fact that I am the messenger of Allah? Allah’s Messenger (may peace be upon him) rejected this and said: I affirm my faith in Allah and in His messengers. Then Allah’s Messenger (may peace be upon him) said to him: What do you see? Ibn Sayyad said: It us a Dukh. Thereupon Allah’s Messenger (may peace be upon him) said: May you be disgraced and dishonoured, you would not not be able to go beyond your rank. ‘Umar b. Khattab said: Allah’s Messenger, permit me that I should strike his neck. Therupon Allah’s Messenger (may peace be upon him) said: If he is the same (Dajjal) who would appear near the Last Hour, you would not be able to overpower him, and he is not that ther is no good for you to kill him. ‘Abdullah b. ‘Umar further narrated that after some time Allah’s Messenger (may peace be upon him) and Ubayy b. Ka’b went towards the palm trees where Ibn Sayyad was. When Allah’s Messenger (may peace be upon him) went near the tree he hid himself behind a tree with the intention of hearing something from Ibn sayyad before Ibn Sayyad could see him, but Allah’s Messenger (may pcxce be upon him) saw him on a bed with a blanket around him from which a murmuring sound was being heard and Ibn Sayyad’s mother saw Allah’s Messenger (may peace be upon him) behind the trunk of the palm tree. She said to Ibn Sayyad: Saf (that being his name), here is Muhammad. Thereupon Ibn Sayyad jumped up murmuring and Allah’s Messenger (may peace be upon him) said: If she had left him alone he would have made things clear. Abdullah b. Umar told that Allah’s Messenger (may peace be upon him) stood up amongst the people and lauded Allah as He deserved, then he made a mention of the Dajjal and said: I warn you of him and there is no Prophet who has not warned his people against the Dajjal. Even Noah warned (against him) but I am going to tell you a thing which no Prophet told his people. You must know that he (the Dajjal) is one-eyed and Allah, the Exalted and Glorious, is not one-eyed. Ibn Shihab said: ‘Umar b. Thabit al-Ansari informed me that some of the Companions of Allah’s Messenger (may peace be upon him) informed him that the day when Allah’s Messenger (may peace be upon him) warned people against the Dajjal, he also said: There would be written between his two eyes (the word) Kafir (infidel) and everyone who would resent his deeds would be able to read or every Muslim would be about to read, and he also said: Bear this thing in mind that none amongst you would be able to see Allah, the Exalted and Glorious, until he dies.


Book 041, Number 7001:

 

Abdullah b. Umar reported that Allah’s Messenger (may peace be upon him) went along with him in the company of some persons and there was Umar b. Khattab also amongst them till they saw Ibn Sayyad as a young boy just on the threshold of adolescence playing with children near the battlement of Bani Mu’awiya; the rest of the hadith is the same but with these concluding words:” Had his mother left him (to murmur) his matter would have become clear.”


Book 041, Number 7002:

 

Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) happened to pass by Ibn Sayyad along with his Companions including ‘Umar b. Khattab as he was playing with children near the battlement of Bani Maghala and he was also a child by that time. The rest of the hadith is the same as narrated by Ibn Umar (in which there is a mention of) setting out of Allah’s Apostle (may peace be upon him) along with Ubayy b. Ka’b towards the date-palm trees.


Book 041, Number 7003:

 

Nafi’ reported that Ibn ‘Umar met Ibn Si’id on some of the paths of Medina and he said to him a word which enraged him and he was so much swollen with anger that the way was blocked. Ibn ‘Umar went to Hafsa and informed her about this. Thereupon she said: May Allah have mercy upon you, why did you incite Ibn Sayyad in spite of the fact that you knew it would be the extreme anger which would make Dajjal appear in the world?


Book 041, Number 7004:

 

Nafi’ reported that Ibn ‘Umar said: I met lbn Sayyad twice and said to some of them (his friends): You state that it was he (the Dajjal). He said: By Allah, it is not so. I said: You have not told me the truth; by Allah some of you informed me that he would not die until he would have the largest number of offspring and huge wealth and it is he about whom it is thought so. Then Ibn Sayyad talked to us. I then departed and met him again for the second time and his eye had been swollen. I said: What has happened to your eye? He said: I do not know. I said: This is in your head and you do not know about it? He said: If Allah so wills He can create it (eye) in your staff. He then produced a sound like the braying of a donkey. Some of my companions thought that I had struck him with the staff as he was with me that the staff broke into pieces, but, by Allah, I was not conscious of it. He then came to the Mother of the Faithful (Hafsa) and narrated it to her and she said: What concern you have with him? Don’t you know that Allah’s Apostle (may peace be upon him) said that the first thing (by the incitement of which) he would come out before the public would be his anger?

Chapter 18: ACCOUNT OF THE DAJJAL AND HIS FEATURES AND WHAT WOULD BE ALONG WITH HIM


Book 041, Number 7005:

 

Ibn Umar reported that Allah’s Messenger (may peace be upon him). made a mention of Dajjil in the presence of the people and said: Allah is not one-eyed and behold that Dajjal is blind of the right eye and his eye would be like a floating grape.


Book 041, Number 7006:

 

This hadith has been narrated on the authority of Ibn ‘Umar through another chain of transmitters.


Book 041, Number 7007:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: There is never a prophet who has not warned the Ummah of that one-eyed liar; behold he is one-eyed and your Lord is not one-eyed. On his forehead are the letters k f. r. (Kafir).


Book 041, Number 7008:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: There would be written three letters k. f. r., i. e. Kafir, between the eyes of the Dajjal.


Book 041, Number 7009:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: Dajjal is blind of one eye and there is written between his eyes the word” Kafir”. He then spelled the word as k. f. r., which every Muslim would be able to read.


Book 041, Number 7010:

 

Hudhalfa reported that Allah’s Messenger (may peace be upon him) said: Dajjal is blind of left eye with thick hair and there would be a garden and fire with him and his fire would be a garden and his garden would be fire.


Book 041, Number 7011:

 

Hudhaifa reported Allah’s Messenger (may peace be upon him) as saying: the Dajjal would have with him water and fire and his fire would bays the effect of cold water and his water would have the effect of fire, so don’t put yourself to ruin. Abu Mas’ud reported: I also heard it from Allah’s Messenger (may peace be upon him).


Book 041, Number 7012:

 

‘Uqba b. ‘Amr Abu Mas’ud al-Ansari reported: I went to Hudhaifa b. Yaman and said to him: Narrate what you have heard from Allah’s Messenger (may peace be upon him) pertaining to the Dajjal. He said that the Dajjal would appear and there would be along with him water ant fire and what the people would see as water that would be fire and that would burn and what would appear as fire that would be water and any one of you who would see that should plunge in that which he sees as fire for it would be sweet, pure water, and ‘Uqba said: I also heard it, testifying Hudhaifa.


Book 041, Number 7013:

 

Hudhaifa and Ibn Mas’ud met together. Hudhaifa said: I know more than you as to what there would be along with the Dajjal. There would be along with him two canals (one flowing with water) and the other one (having) fire (within it), and what you would see as fire would be water and what you would see as water would be fire. So he who amongst you is able to see that and is desirous of water should drink out of that which he sees as fire.


Book 041, Number 7014:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: May I not inform you about the Dajjal what no Apostle of Allah narrated to his people? He would be blind and he would bring along with him an Image of Paradise and Hell-Fire and what he would call as Paradise that would be Hell-Fire and I warn you as Noah warned his people.


Book 041, Number 7015:

 

An-Nawwas b. Sam’an reported that Allah’s Messenger (may peace be upon him) made a mention of the Dajjal one day in the morning. He sometimes described him to be insignificant and sometimes described (his turmoil) as very significant rand we felt) as if he were in the cluster of the date-palm trees. When we went to him (to the Holy Prophet) in the evening and he read (the signs of fear) in our faces, he said: What is the matter with you? We said: Allah’s Messenger, you made a mention of the Dajjal in the morning (sometimes describing him) to be insignificant and sometimes very important, until we began to think as if he were present in some (near) part of the cluster of the datpalm trees. Thereupon he said: I harbour fear in regard to you in so many other things besides the Dajjal. If he comes forth while I am among on, I shall contend with him on your behalf, but if he comes forth while I am not amongst you, a man must contend on his own behalf and Allah would take care of every Muslim on my behalf (and safeguard him against his evil). He (Dajjal) would be a young man with twisted, contracted hair, and a blind eye. I compare him to ‘Abd-ul-‘Uzza b. Qatan. He who amongst you would survive to see him should recite over him the opening verses of Sura Kahf (xviii.). He would appear on the way between Syria and Iraq and would spread mischief right and left. O servant of Allah! adhere (to the path of Truth). We said: Allah’s Messenger, how long would he stay on the earth? He said.. For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Allah’s Messenger, would one day’s prayer suffice for the prayers of day equal to one year? Thereupon he said: No, but you must make an estimate of time (and then observe prayer). We said: Allah’s Messenger, how quickly would he walk upon the earth? Thereupon he said: Like cloud driven by the wind. He would come to the people and invite them (to a wrong religion) and they would affirm their faith in him and respond to him. He would then give command to the sky and there would be rainfall upon the earth and it would grow crops. Then in the evening, their posturing animals would come to them with their humps very high and their udders full of milk and their flanks stretched. He would then come to another people and invite them. But they would reject him and he would go away from them and there would be drought for them and nothing would be lef t with them in the form of wealth.

He would then walk through the waste, land and say to it: Bring forth your treasures, and the treasures would come out and collect (themselves) before him like the swarm of bees. He would then call a person brimming with youth and strike him with the sword and cut him into two pieces and (make these pieces lie at a distance which is generally) between the archer and his target. He would then call (that young man) and he will come forward laughing with his face gleaming (with happiness) and it would at this very time that Allah would send Christ, son of Mary, and he will descend at the white minaret in the eastern side of Damscus wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. Every non-believer who would smell the odour of his self would die and his breath would reach as far as he would be able to see. He would then search for him (Dajjal) until he would catch hold of him at the gate of Ludd and would kill him. Then a people whom Allah had protected would come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in Paradise and it would be under such conditions that Allah would reveal to Jesus these words: I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Tur, and then Allah would send Gog and Magog and they would swarm down from every slope. The first of them would pass the lake of Tibering and drink out of it. And when the last of them would pass, he would say: There was once water there. Jesus and his companions would then be besieged here (at Tur, and they would be so much hard pressed) that the head of the ox would be dearer to them than one hundred dinirs and Allah’s Apostle, Jesus, and his companions would supplicate Allah, Who would send to them insects (which would attack their necks) and in the morning they would perish like one single person. Allah’s Apostle, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Allah’s Apostle, Jesus, and his companions would then again beseech Allah, Who would send birds whose necks would be like those of bactrin camels and they would carry them and throw them where God would will.

Then Allah would send rain which no house of clay or (the tent of) camels’ hairs would keep out and it would wash away the earth until it could appear to be a mirror. Then the earth would be told to bring forth its fruit and restore its blessing and, as a result thereof, there would grow (such a big) pomegranate that a group of persons would be able to eat that, and seek shelter under its skin and milch cow would give so much milk that a whole party would be able to drink it. And the milch camel would give such (a large quantity of) milk that the whole tribe would be able to drink out of that and the milch sheep would give so much milk that the whole family would be able to drink out of that and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.


Book 041, Number 7016:

 

This hadith has been narrated on the authority of Jabir with the same chain of transmitters but with this addition that Gog and Magog would walk until they would reach the mountain of al-Khamar and it is a mountain of Bait-ul-Maqdis and they would say: We have killed those who are upon the earth. Let us now kill those who are In the sky and they would throw their arrows towards the sky and the arrows would return to them besmeared with blood. And in the narration of Ibn Hujr (the words are):” I have sent such persons (Gog and Magog) that none would dare fight against them.

Chapter 19: THE CHARACTERISTIC OF THE DAJJAL AND A BAN ON HIS ENTRY TO MEDINA AND HIS KILLING OF A BELIEVER AND THEN RESTORING HIM TO LIFE


Book 041, Number 7017:

 

Abu Sa’id al-Khudri reported that Allah’s Messenger (may peace be upon him) one day gave a detailed account of the Dajjal and in that it was also included: He would come but would not be allowed to ether the mountain passes to Medina. So he will alight at some of the barren tracts near Medina, and a person who would be the best of men or one from amongst the best of men would say to him: I bear testimony to the fact that you are Dajjal about whom Allah’s Messenger (may peace be upon him) had informed us. The Dajjal would say: What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter? They would say: No. He would then kill (the man) and then bring him back to life. When he would bring tha@ person to life, he would say: By Allah, I had no better proof of the fact (that you are a Dajjal) than at the present time (that you are actually so). The Dajjal would then make an attempt to kill him (again) but he would not be able to do that. Abu Ishaq reported that it was said: That person would be Khadir (Allah be pleased with him).


Book 041, Number 7018:

 

This hadith has been narrated by Zuhri with the same chain of transmitters.


Book 041, Number 7019:

 

Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) as saying: The Dajjal would come forth and a person from amongst the believers would go towards him and the armed men of the Dajjal would meet him and they would say to him: Where do you intend to go? He would say: I intend to go to this one who is coming forth. They would say to him: Don’t you believe in our Lord? He would say: There is nothing hidden about our Lord. They would say: Kill him. Then some amongst them would say: Has your master (Dajjal) not forbidden you to kill anyone without (his consent)? And so they would take him to the Dajjal and when the believer would see him, he would say: O people. he is the Dajjil about whom Allah’s Messenger (may peace be upon him) has informed (us). The Dajjal would then order for breaking his head and utter (these words): Catch hold of him and break his head. He would be struck even on his back and on his stomach. Then the Dajjal would ask him: Don’t you believe in me? He would say: You are a false Masih. He would then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. After that the Dajjal would walk between the two pieces. He would then say to him: Stand, and he would stand erect. He would then say to him: Don’t you believe in me? And the person would say: It has only added to my insight concerning you (that you are really the Dajjal). He would then say: O people, he would not behave with anyone amongst people (in such a manner) after me. The Dajjal would try to catch hold of him so that he should kill him (again). The space between his neck and collar bone would be turned into copper and he would find no means to kill him. So he would catch hold of him by his hand and feet and throw him (into the air) and the people would think as if he had been thrown in the Hell-Fire whereas he would be thrown in Paradise. Thereupon Allah’s Messenger (may peace be upon him) said: He would be the most eminent amongst persons in regard to martyrdom in the eye of the Lord of the world.

Chapter 20: THE DAJJAL WOULD BE VERY INSIGNIFICANT IN THE EYE OF ALLAH, THE MAJESTIC AND GLORIOUS


Book 041, Number 7020:

 

Mughira b. Shu’ba reported: No one asked Allah’s Messenger (may peace be upon him) more about Dajjil than I asked him. He said: He should not be a source of worry to you for he would not be able to do any harm to you. I said: Allah’s Messenger, it is alleged that he would have along with him (abundance of) food and water. Thereupon he said: He would be very insignificant in the eye of Allah (even) with all this.


Book 041, Number 7021:

 

Mughira b. Shu’ba reported that none asked Allah’s Apostle (may peace be upon him) about Dajjal more than I asked him. I (one of the narrators other than Mughlra b. Shu’ba) said: What’did you ask? Mughira replied: I said that the people alleged that he would have a mountain load of bread and mutton and rivers of water. Thereupon he said: He would be more insignificant in the eye of Allah compared with all this.


Book 041, Number 7022:

 

This hadith has been narrated on the authority of Isma’il through other chains of transmitters with a slight variation of wording.

Chapter 21: THE APPEARANCE OF THE DAJJAL AND HIS STAY UPON THE EARTH AND THE DESCENT OF JESUS AND HIS KILLING HIM (DAJJAL) AND THE DEPARTURE OF GOOD PEOPLE OF STRONG CONVICTION AND THE SURVIVAL OF THE WICKED PEOPLE AND THE WORSHIP OF IDOLS AND THE BLOWING OF THE TRUMPET AND THE RAISING UP FROM THE GRAVES


Book 041, Number 7023:

 

‘Abdullah b. ‘Amr reported that a person came to him and said: What is this hadith that you narrate that the Last Hour would come at such and such time? Thereupon he said: Hallowed be Allah, there is no god but Allah (or the words to the same effect). I have decided that I would not narrate anything to anyone now. I had only said that you would see after some time an important event that the (sacred) House (Ka’ba) would be burnt and it would happen and definitely happen. He then reported that Allah’s Messenger (may peace be upon him) said: The Dajjal would appear in my Ummah and he would stay (in the world) for forty-I cannot say whether he meant forty days, forty months or forty years. And Allah would then send Jesus son of Mary who would resemble ‘Urwa b Mas’ud. He (Jesus Christ) would chase him and kill him. Then people would live for seven years that there would be no ran. cour between two persons. Then Allah would send cold wind from the side of Syria that none would survive upon the earth having a speck of good in him or faith in him but he would die, so much so that even if some amongst you were to enter the innermost part of the mountain, this wind would reach that place also and that would cause his heath. I heard Allah’s Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the Satan would come to them in human form and would say: Don’t you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet would be blown and no one would hear that but he would bend hfs neck to one side and raise it from the other side and the first one to hear that trumpet would be the person who would be busy in setting right the tank meant for providing water to the camels. He would swoon and the other people would also swoon, then Allah would send or He would cause to send rain which would be like dew and there would grow out of it the bodies of the people. Then the second trumpet would be blown and they would stand up and begin to look (around). Then it would be said: O people, go to your Lord, and make them stand there. And they would be questioned. Then it would be said: Bring out a group (out of them) for the Hell-Fire. And then it would be asked: How much? It would be said: Nine hundred and ninty-nine out of one thousand for the Hell-Fire and that would be the day which would make the children old because of its terror and that would be the day about which it has been said:” On the day when the shank would be uncovered” (lxviii. 42).


Book 041, Number 7024:

 

Ya’qub b. ‘Asim b. Urwa b. Mas’ud reported: I heard a person saying to ‘Abdullah b. Amr: You say that the Last Hour would come at such and such time, whereupon he said: I had made up my mind that I would not narrate anything to you. I only said: But you would soon see after some time a very significant affair, for example the burning of the House (Ka’ba). Shu’ba said like this and ‘Abdullah b Amr reported Allah’s Messenger (may peace be upon him) having said: The Dajjal would appear in my Ummah. And in another hadith (the words are): None would survive who would have even a speck of faith in his heart, but he would be dead. Muhammad b. ja’far reported that Shu’ba narrated to him this hadith many a time and I also read it out to him many a time.


Book 041, Number 7025:

 

Abdullah b. ‘Amr reported: I committed to memory a hadith from Allah’s Messenger (may peace be upon him) and I did not forget it after I had heard Allah’s Messenger (may peace be upon him) as saying: The first sign (nut of the signs of the appearance of the Dajjal) would be the appearance of the sun from the west, the appearance of the beast before the people in the forenoon and whkch of the two hap- pens first, the second one would follow immediately after that.


Book 041, Number 7026:

 

Abu Zur’a reported that three persons amongst Muslims had been sitting in Medina in the presence of Marwan b. Hakam and they heard him narrate these signs from him and the first amongst them was the appearance of the Dajjal. ‘Abdullah b. ‘Amr reported that Marwin said nothing (particular in this connection). I, however, heard a hadith from Allah’s Messenger (may peace be upon him) and I did not forget that after I had heard that from Allah’s Apostle (may peace be upon him) and he reported a hadith like the foregoing.


Book 041, Number 7027:

 

Abu Zur’a reported that there was a discussion in the presence of Marwan about the Last Hour, and Abdullah b. ‘Amr said: I heard Allah’s Messenger (may peace be upon him) as saying. The rest of the hadith is the same, but there is no mention of forenoon.

Chapter 22: THE HADITH PERTAINING TO THE SPY OF THE DAJJAL


Book 041, Number 7028:

 

Amir b. Sharahil Sha’bi Sha’b Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women: Narrate to me a hadith which you had heard directly from Allah’s Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allah’s Messenger (may peace be upon him). When I became a widow, ‘Abd al-Rahman b. Auf, one amongst the group of the Companions of Allah’s Messenger (may peace be upon him), sent me the proposal of marriage. Allah’s Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allah’s Messenger (way peace be upon him) had said (about Usama): He who loves me should also love Usima. When Allah’s Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Anqir. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently vizited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin ‘Abdullah b. ‘Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed).

So I set out towards that mosque and observed prayer along with Allah’s Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allah’s Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was-telling, yuu about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that Island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a Devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We &aid: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not.

We said: Yes Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with him? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Had it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about. myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allah’s Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? ‘The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranian) or the Yemen sea (Arabian sea). Nay, on the contrary, he As In the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved It In my mind (this narration from Allah’s Messenger (may peace be upon him).


Book 041, Number 7029:

 

Al-Sha’bi reported: We visited Fatima b. Qais and she served us fresh dates which are called rutab and she also served us barley. I asked her about that woman in whose case three divorces had been pronounced as to how much time she should count as the waiting period. She said: My husband pronounced three divorces in my case and Allah’s Messenger (may peace be upon him) permitted me to spend any waiting period in my family. (It was during this period) that announcement was made for the people to observe prayer in the bigger Mosque. I went there along with people and I was in the front row meant for women and it was adjacent to the last row of men and I heard Allah’s Messenger (may peace be upon him) deliver sermon sitting on the pulpit. He said: The cousin of Tamim (Dari) sailed in the ocean. The rest of the hadith is the same but with this addition:” (I see) as if I am looking to Allah’s Apostle (may peace be upon him) pointing his rod towards the land (and saying): It is Taiba, i. e. Medina.”


Book 041, Number 7030:

 

Tamim Dari came to Allah’s Messenger (may peace be upon him) and informed Allah’s Messenger (may peace be upon him) that he sailed in an ocean and his ship lost direction and thus landed at an island. They moved about in that land in search of water. There they saw a person who had been pulling his hair. The rest of the hadith is the same. And he (Dajjal) said: If I were to be permitted to set out I would have covered all the lands except Taiba. Then Allah’s Messerger (may peace be upon him) brought (Tamim Dari) before the public and he narrated to them and said: That is Taiba and that is the Dajjal.


Book 041, Number 7031:

 

Fatima b. Qais reported that Allah’s Messenger (may peace be upon him) sat on the pulpit and said: O people, Tamim Dari has reported to me that some persons of his tribe sailed in the ocean in a boat and it capsised and then some of them travelled on one of the planks of the boat and they went to an island in the ocean. The rest of the hadith is the same.


Book 041, Number 7032:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: There will be no land which would not be covered by the Dajjal but Mecca and Medina, and there would no passage out of the passages leading to them which would not be guarded by angels arranged in rows. Then he (the Dajjal) would appear in a barren place adjacent to Medina and it would rock three times that every unbeliever and hypocrite would get out of it towards him.


Book 041, Number 7033:

 

This hadith has been transmitted on the authority of Anas that Allah’s Messenger (may peace be upon him) said this but with this addition that (the Dajjal would come) and pitch his tent in the waste-land of Juruf and thus there would come out of (the city) every hypocrite, man and woman.

Chapter 23: THE REMAINING AHADITH PERTAINING TO THE DAJJAL


Book 041, Number 7034:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: The Dajjal would be followed by seventy thousand Jews of Isfahan wearing Persian shawls.


Book 041, Number 7035:

 

Umm Sharik reported: I heard Allah’s Messenger (may peace be upon him) as saying: The people would run away from the Dajjal seeking shelter in the mountains. She said: Where would be the Arabs then in that day? He said: They would be small in number.


Book 041, Number 7036:

 

This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.


Book 041, Number 7037:

 

Abu Qatada reported: We used to go to Imran b. Husain passing in front of Hisham b. ‘Amir. He, one day, said: You pass by me (in order) to go to some per- sons but (amongst ttie living persons) none remained in the company of Allah’s Messenger (may peace be upon him) more than I and none knows more ahadith than I. I heard Allah’s Messenger (may peace be upon him) as saying: There would be no creation (creating more trouble) than the Dajjal right from the creation of Adam to the Last Hour.


Book 041, Number 7038:

 

This hadith has been transmitted on the authority of ‘Imran b. Husain with a slight variation of wording.


Book 041, Number 7039:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) having said: Hasten to do good deeds before six things happen: the rising of the sun from the west, the smoke, the Dajjal, the beast and (the death) of one of you or the general turmoil.


Book 041, Number 7040:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Hasten in performing these good deeds (before these) six things (happen): (the appearance) of tribe Dijjal, the smoke, the beast of the earth, the rising of the sun from the west, the general turmoil (leadina to large-scale massacre) and death of masses and individuals.


Book 041, Number 7041:

 

This hadith has been narrated on the authority of Qatada through another chain of transmitters.

Chapter 24: THE EXCELLENCE OF WORSHIP IN THE PERIOD OF GENERAL TURMOIL


Book 041, Number 7042:

 

Ma’qil b. Yasar reported Allah’s Apostle (may peace be upon him) as saying: Worshiping during the period of widespread turmoil is like emigration towards me.

Chapter 25: APPROACH OF THE LAST HOUR


Book 041, Number 7043:

 

Abdullah reported Allah’s Apostle (may peace be upon him) as saying: The Last Hour would affect (most terribly) the wicked persons.


Book 041, Number 7044:

 

This hadith has been reported by Sahl b. Sa’d that he heard Allah’s Messenger (may peace be upon him) as saying: I and the Last Hour are (close to each other) like this (and he, in order to explain it) pointed (by joining his) forefinger, (one) next to the thumb and the middle finger (together).


Book 041, Number 7045:

 

Anas b. Malik reported that Allah’s Messenger (way peace be upon him) said: I and the Last Hour have been sent like this. Shu’ba said: I heard Qatada as saying in his narration: The excellence of one over the other. And I do not know whether he narrated it from Anas or Qatada himself said so.


Book 041, Number 7046:

 

Shu’ba reported: I heard Qatada and Abu Tayyab narrating that both of them heard Anas as narrating that Allah’s Messenger (may peace be upon him) said: I and the Last Hour have been sent like this, and Shu’ba drew his forefinger and middle finger near each other while narrating it.


Book 041, Number 7047:

 

This hadith has been narrated on the authority of Anas through another chain of transmitters.


Book 041, Number 7048:

 

Anas reported Allah’s Apostle (may peace be upon him) as saying like this, but he narrated it through another chain of transmitters.


Book 041, Number 7049:

 

Anas reported Allah’s Messenger (may peace be upon him) as saying: I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.


Book 041, Number 7050:

 

‘A’isha reported that when the desert Arabs came to Allable Messenger (may peace be upon him) they asked about the Last Hour as to when that would come. And he looked towards the youngest amongst them and said: If he lives he would not grow very old that he would find your Last Hour coming to you the would see you dying).


Book 041, Number 7051:

 

Anas reported that a person asked Allah’s Messenger (may peace be upon him) as to when the Last Hour would come. He had in his presence a young boy of the Ansar who was called Mabammad. Allah’s Messenger (may peace be upon bion) said: If this young boy lives. he may not grow very old till (he would see) the Last Hour coming to you.


Book 041, Number 7052:

 

Anas b. Malik reported that a person asked Allah’s Apostle (may peace be upon him): When would the Last Hour come? Thereupon Allah’s Messenger (way peace be upon him) kept quiet for a while. then looked at a young boy in his presence belonging to the tribe of Azd Shanilwa and he said: If this boy lives he would not grow very old till the Last Hour would come to you. Anas said that this young boy was of our age daring those days.


Book 041, Number 7053:

 

Anas reported: A young boy of Mughira b. Shu’ba happened to pass by (the Holy Prophet) and he was of my age Thereupon Allah’s Apostle (may peace be apon him) said: If he lives long he would not grow very old till the Last Hour would come (to the old People of this generation).


Book 041, Number 7054:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would come (so sudden) that a person would be milking the she- camel and the (milk) would not reach the brim of the vessel that the Last Hour would come, and the two persons would be engaged in buying and selling of the clothes and their bargain would not be struck before the Last Hour would come. And someone would be setting his tank in order and he would have hardly set it right when the Last Hour would come.

Chapter 26: THE INTERVAL BETWEEN TWO BLOWINGS OF THE TRUMPET


Book 041, Number 7055:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Between the two blowiings of the trumpet (there would be an interval of forty). They said: Abu Huraira, do you mean forty days? He said: I cannot say anything. They said: Do you mean fortv months? He said: I cannot say anything They said: Do you mean forty years? He said: I cannot say anything. Then Allah would cause the water to, descend from the sky and they (people) will sprout like vegetable The only thing in a man which would not decay would be one bone (spinal chord) from which the whole frame would be reconstituted on the Day of Resurrection.


Book 041, Number 7056:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as say- ing: The earth would consume every son of Adam except his spinal chord from which his body would be reconstituted (on the Day of Resurrection).


Book 041, Number 7057:

 

Abu Huraira reported so many ahadith from Allah’s Apostle (may peace be upon him) and amongst these one was this that Allah’s Messenger (may peace be upon him) said: There is a bone in the human being which the earth would never consume and it is from this that new bodies would be reconstituted (on the Day of Resurrection). They said: Allah’s Messenger, which bone is that? Thereupon he said: It is the spinal bone.


 

[ Index Page ]

Our Lord descends every night to the sky of this world when the last third of the night remains – Shaykh ‘Uthaymīn

Our Lord’s Descent

The prophet ( صلّى الله عليه وسلّم ) said in an authentic ḥadīth:

يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ ، يَقُولُ : مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ ؟ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ ؟ مَنْ يَسْتَغْفِرُنِي ؟ فَأَغْفِرَ لَهُ

Our Lord, the blessed and exalted, descends every night to the sky of this world when the last third of the night remains. He asks, “Who is calling on me so I can answer him? Who is asking me (for anything) so I can give (it to) him? Who is asking for my forgiveness so I can forgive him?”

[Recorded by al-Bukhārī (no. 1145) and Muslim (no. 758)]

This ḥadīth is a proof confirming the descent of Allah to the lowest heaven, the sky of this world.

Some people of knowledge said this ḥadīth has come with many different chains of narration, and the scholars have always agreed that it is one of the famous ḥadīth often mentioned by the scholars of the Sunnah.

The prophet ( صلّى الله عليه وسلّم ) says,  “Our Lord descends every night to the sky of this world.” Allah’s descent is real and actual because, as we have mentioned before, anything mentioned with a pronoun that refers back to Allah, it must be attributed to him in a real, actual manner.

So we should believe in it and accept it as truth, saying just as the ḥadīth says, “Our Lord descends to the sky of this world,” to the lowest heaven closest to the earth. There are seven heavens, and Allah (عزّ وجلّ) descends at this time during the night to be near his worshippers just as he does during the afternoon on the Day of ‘Arafah (during the pilgrimage), praising and boasting to the angels about his worshippers. [41]

As for “every night” it is general to include every single night of the year. “when the last third of the night remains“. In Islamic legislation, the night begins at sunset and this is unanimously agreed upon. The difference (among scholars) however comes with regards to when the night ends. Does it end with the appearance of first light or the actual rising of the sun? Apparently, the night, according to legislation, ends with the appearance of first light, and the common, “astral” night ends with sunrise. Allah asks, ” “Who is calling on me…”. This is a question yet really intended as an encouragement and motivation rather than expecting an actual answer. It is like his statement (in the Qur’an):

هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ

Shall I guide you to a transaction that will save you from a painful punishment? [Sūrah al-Ṣaf, 61:10]

…calling on me…” saying, “Oh Lord…”

…so I can answer him?” This is the result and reward for doing the first part – calling on Allah.

 “Who is asking me (for anything) so I can give (it to) him?” such as saying, “I ask You for Paradise,” or similar things.

Who is asking for my forgiveness…” saying, “Oh Allah, forgive me,” or “I seek your forgiveness, Allah.”

…so I can forgive him?” Forgiveness means to conceal one’s sins and overlook them.

With this, it should be clear to every person who reads this ḥadīth that what is meant by “descends” here is that Allah Himself descends. We do not even need to say He descends “personally” because as long as the verb is associated with Him, then He himself does it. Still, some scholars did say, “He personally descends.” They resorted to saying that, compelled to adding “personally” only because there are those people who twist the meaning of ḥadīth, claiming that what really descends is the decision and decree of Allah. Others say it is Allah’s mercy that descends, and even others say it is one of his angels that descends.

All of these are incorrect. For one thing, Allah’s decision and decree are constantly descending, and not only during the last third of night as he ( تعالى ) says generally:

يُدَبِّرُ الأَمْرَ مِنَ السَّمَاءِ إِلَى الأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ

He arranges each matter from the heaven to the earth then it will ascend to him.[Sūrah al-Sajdah, 32:5]

And he says:

وَإِلَيْهِ يُرْجَعُ الأَمْرُ كُلُّهُ

And to him the matter will return, all of it.[Sūrah Hūd, 11:123]

As for their statement that it is really only the mercy of Allah that descends to the worldly sky when the last third of night remains, Allah is above such deficiencies and insults! Mercy does not descend except at that time?! Allah ( تعالى ) says:

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ

And whatever you have of blessing, it is from Allah. [Sūrah al-Naḥl, 16:53]

Every blessing and favor is from Allah, and they are the results of his mercy; they can be witnessed at all times.

We could then ask: What good does it do for us if mercy descends only down to the sky (and no further)?

As for those who say it is really only an angel that descends, we ask: Does it make sense that an angel would say, “Who is calling on me so I can answer him? Who is asking me for anything…”?!

So it is clear that these claims are distorted meanings, they are incorrect and proven so by the ḥadīth itself.

By Allah, such people who claim these things do not know more about Allah than Allah’s messenger, they are certainly not more sincere in advising the servants of Allah than his messenger, and they are not more precise and eloquent in speech than the messenger of Allah (صلّى الله عليه وسلّم).

Some people also ask: How can you say Allah descends? If He does so, then what about His being high above everything? What about His being over the throne? If He descends, this would involve movement and relocation. Also, if He descends, this would be an action that happens and anything that happens must have a cause.

To this we say: This is baseless and pointless arguing. There is no reason not to say that Allah’s descent is real. Do you know what Allah deserves (of characteristics and descriptions) more than the companions of the messenger (صلّى الله عليه وسلّم)?

The companions never made any of these false assumptions and conjectures. Instead they listened, they believed, they accepted, and they trusted it as absolute truth. Yet now, you people come and challenge the meanings, arguing for the sake of falsehood, asking, “How? Why?”

We say Allah descends, and we do not delve into asking, “What about his throne? Does this mean he leaves it or not?”

As for his being above, we say he descends and yet he is still high above his creation because “descent” here does not necessarily mean that he is surrounded by the lowest heaven to which he descends while the other heavens are above him. Rather, he is not contained within anything of his creation.

So Allah actually descends in a real manner while he is actually high above in a real manner, and nothing is similar to him.

Rising over the throne is an action, not a permanent, personal characteristic. We should not, as far as I am concerned, begin asking whether he leaves the throne or not. Instead, we should keep silent about it just as the companions did, may Allah be pleased with them all.

However, the scholars of those who follow the Sunnah take one of three positions regarding the issue of whether Allah leaves his throne during his descent. Some say he leaves the throne, others say he does not leave it, and others say we should remain silent and not delve into the issue.

Ibn Taymiyyah says in his al-Risālah al-‘Arshiyyah that Allah does not leave the throne (during his descent) because the evidence confirming he is on the throne is strong and explicit just as this ḥadīth is also a strong, explicit proof of his descent. The actions and characteristics of Allah (عزّ وجلّ) are not to be measured by those of creation. So we should leave the texts of his being on the throne confirmed as they are just as we leave the text of his descent confirmed as it is. We say he is established on his throne and yet he still descends to the sky of this world; Allah alone knows the “how” of it. Our minds are too deficient and incomplete to know everything about Allah, the Most High.

The second position is that Allah leaves the throne during his descent and the third position is to remain silent – in other words, not to say whether he does or does not leave his throne.

Some people more recently bring up yet another point of confusion. Since the earth is round and revolves around the sun, they ask how Allah can descend during the last third of the night when the last third is a constant time. For example, when the Kingdom of Saudi Arabia leaves this time, Europe and surrounding countries enter it. So is Allah constantly and forever descending?

In reply, we say: First and foremost, you should simply believe and accept that Allah descends during this specific time. If you do believe in it, then there is nothing else required from you. Do not go into asking, “How?” Instead, accept that when the last third of night remains in Saudi Arabia, then Allah descends, and when it remains in America, Allah also descends. And His descent finishes when the light of morning appears in any place, respective to it.

To conclude, our position is that we believe and accept everything that has come to us from Allah’s messenger, Muhammad ( صلّى الله عليه وسلّم ) in that Allah comes down to the sky of this world, the lowest heaven, when the last third of night remains and he asks, “Who is calling on me so I can answer him? Who is asking me (for anything) so I can give (it to) him? Who is asking for my forgiveness so I can forgive him?”

Beneficial Points We Learn from This Ḥadīth

This amazing ḥadīth:

  • Confirms that Allah is high above creation based on the words, “Our Lord descends.”
  • Confirms that Allah does actions by his choice and will—these are known as “action” characteristics (see footnote no. 7 of the main article)—based on the statement, “Our Lord descends…when the last third of the night remains..”
  • Confirms that Allah speaks based on the statement, “He asks…
  • Confirms Allah’s kindness and generosity based on his questions, “Who is calling on me…? Who is asking me…? Who is asking for my forgiveness…?”

People should take advantage of this part of the night, asking for whatever they need from Allah, calling upon him, and asking his forgiveness as he asks, “Who is calling on me…? Who is asking me…? Who is asking for my forgiveness…?” And again, the word “Who” here is presented in the form of a question but is actually intended to motivate rather than ask.

So we should take advantage of this chance because nothing that has passed of your life is in your favor except the times you spent in obedience to Allah. Perhaps more days may pass you by, but when death comes it will be as if you were only born that minute. At that time, everything of one’s past life will mean nothing to him.

Footnotes:

[41] The ḥadīth about this is recorded by Muslim (no. 1348). The prophet ( صلّى الله عليه وسلّم ) said:

مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ فِيهِ عَبْدًا مِنْ النَّارِ مِنْ يَوْمِ عَرَفَةَ وَإِنَّهُ لَيَدْنُو ثُمَّ يُبَاهِي بِهِمْ الْمَلائِكَةَ ، فَيَقُولُ :  مَا  أَرَادَ هَؤُلاءِ

There is no day on which Allah frees more servants from the fire than the Day of ‘Arafah. He comes near (them) and praises and boasts about them to the angels, saying, “What do these want?” (or “Anything they want!”)

Posted from the appendix of the article : In the Company of Allaah: Confirming Allaah is with His Creation – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

Related Links:

A man will be rewarded only for what he intended – Dr. Saleh as-Saleh [Audio|En]

Bismillaah

Umdatul Ahkaam – Book of Purification

[Souncloud Audio Link]

The First Hadeeth

After this introduction, the first hadeeth concerns the intention. This is the hadeeth of ‘Umar ibn al Khataab (radiyallaahu ‘anhu), the leader of the believers and the second khalifah.

Ameerul-Mu’mineen, Abi Hafs (may Allaah be pleased with him) said that: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allaah and His Messenger (sallAllaahu alayhi wa sallam) is for the sake of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.” [Sahih Muslim, Book 020, Number 4692]

The Narrator

‘Umar ibn al Khataab (radiyallaahu ‘anhu), the second khalifah, was from the notables of Quraysh. He accepted Islaam in the fifth or sixth year after the advent of Prophet Muhammad’s (sallallaahu ‘alayhi wasallam) message, and in his acceptance of Islaam there was a might for the Muslims. He attended all the battlefields and took the line after Abu Bakr’s (radiyallaahu ‘anhu) covenant to him and he established the Khilafah in the best way after Abu Bakr. In the 23rd year (after Hijrah), four nights before the end of the month of Dhul Hijjah, he was stabbed by a magian after he made the takbeer for Salaatul-Fajr. He was carried to his home and he died three nights later. He was buried with the Prophet (sallallaahu ‘alayhi wasallam), and Abu Bakr in the apartment of ‘Aa’ishah (may Allaah be pleased with her). And his Khilafah lasted ten years six months and a few days. May Allaah be pleased with him and with all the companions.

The Subject and Overall Explanation

The subject of the hadeeth is making clear the rank of the intention vis-a-vis the actions. This is a great and comprehensive hadeeth, making clear that the intention is comprehensive, covering all actions such that there is no action without intention. And therefore, the actions correctness or corruption, the reward upon it or the punishment, is dependent upon the intention. And each person shall have but that which he intended, whether it is a noble objective or a lowly, despicable one.

The Prophet (sallallaahu ‘alayhi wasallam), made that clear in order to incite the doer to aim high in his intention seeking Allaah’s Face and the Final Abode and to keep away from the lowly intentions and base ranks. So if the intention is correct, intending the Face of Allaah (subhaanahu wa ta’aalaa), then it is acceptable and if otherwise then it will not be (acceptable) because Allaah (subhaanahu wa ta’aalaa) is Most Sufficient and in no need of partners.

Then the Prophet (sallallaahu ‘alayhi wasallam) gave a similitude in migration so that it may be reference for the rest of actions. So those who migrate have different intentions and thus the reward will vary to a great extent, even though the action is one (and that is the migration). So whoever migrates to Allaah and His Messenger (sallallaahu ‘alayhi wasallam), seeking the reward of Allaah and the victory for the Deen and giving help to the Deen then he is the sincere Muhaajir (immigrant), who attained in his intention the highest and most noble objectives. And whoever migrates seeking this lowly life and its vanishing enjoyments is the one who went base in his intention and therefore of the Hereafter he shall have no share. The one who migrates from the land of shirk seeking the reward of Allaah and the protection of His Deen and the support of the Deen and seeking to learn the Shari’ah, so his hijrah (migration) is fee sabeelillaah and Allaah will keep him steadfast on that.

And the intention distinguishes the worship from the habit. Take for example al-ghusl (taking a bath): If it is done intending to lift the janabah (the sexual defilement) then it is ‘Ibaadah (worship). And if it is done for cleansing or to cool off then it is ‘aadah (a habit).

From the Benefits of this Hadeeth

1. Emphasizing the importance of the Niyyah (intention) concerning the actions. And that the correctness of deeds and the recompense is in accordance with the intention.

2. Inciting to have sincerity in the intention and making clear the merit of that.

3. Warning from seeking and intending this lowly life in our actions.

4. Showing that people differ concerning their intentions and that each will have that which is in accordance with his own intention. (A man will be rewarded only for what he intended.)

5. At-Taharatu minal `amal (purification is from actions), and therefore it cannot be established without a Niyyah (intention). Everyone who performs the purification, then his purification is in accordance with his intention (and this is the point of evidence in this hadeeth which fell under the chapter of purification).

6. The excellence in teaching by the Prophet (sallallaahu ‘alayhi wasallam), and his perfect eloquence and clarification where he mentions the foundations and the principles foundations then he explains them by examples.

This hadeeth is evidence for the intentions place is the heart and utterance of it is an innovation. Also, it is a must to be careful concerning ar-Riyaa (showoff and seeking fame for the sake of this life). And that the hijrah (the migration) from the land of shirk to the land of Islam is from the most meritorious of deeds if the Face of Allaah is intended in that. This is in summary the points relevant to this matter.

The Questions for this Hadeeth

  1. What is intended by hijrah (migration) in this hadeeth?
  2. How is the manner of migration to the Messenger (sallallaahu ‘alayhi wasallam), after his death? What does it mean?
  3. Why did the author (rahimahullaah) chose this hadeeth of ‘Umar in this chapter of purification? What is the point of relevance?
  4. When did ‘Umar accept Islaam?
  5. What is the Islaamic meaning of Taharah (purification)?

Posted from: Hadith 01 of  Explanation of Umdatul Ahkaam – by Saleh as Saleh [PDF]

Related Links:

Our Lord is the First without any beginning, and the Last without any end – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 14 : Point 11 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that speculative speech, kalaam, about the Lord, the Most High, is a newly introduced matter and it is an innovation and misguidance. Nothing is to be said about the Lord except what He, the Mighty and Majestic, described Himself with in the Qur·aan and what the Messenger sallAllaahu `alayhi wa sallam explained to his Companions. So He, the Majestic in Renown, is One.

There is nothing like Him; and He is The All Hearing The All Seeing. (Sooratush-Shooraa (42), aayah 11)

Our Lord is the First without any beginning, and the Last without any end. He knows whatever is secret and whatever is most hidden. He has ascended over His Throne, and His Knowledge is in every place. And no place is free of His Knowledge.

[In this Part B audio, the last paragraph in the above point is covered. You can Listen to Point 11 (Part A)]

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

His saying, “Our Lord is The First, without any ‘when’. And He is The Last, without any end.” Allaah, the Majestic and Most High, is The First without any beginning and The Last without any end. He, the Most High, said

He (Allaah) is The First and The Last and The Uppermost and The One who is Closest (Sooratul-Hadeed (57), aayah 3)

These are names which are opposites. ‘The First’ (Al-Owwal) is opposite to ‘The Last’ (Al-Aakhir). ‘The Uppermost’ (Az-Zaahir) is opposite to ‘The Closest’ (AlBaatin). And the Prophet sallAllaahu `alayhi wa sallam explained this aayah in his saying: You are The First, and there is nothing before You. And You are The Last, so there is nothing after You. And You are The Uppermost One, so there is nothing above You. And You are The Closest One, so there is nothing closer than You. [01]

This was the explanation of the Messenger sallAllaahu `alayhi wa sallam. But then there came those people who explained it with other than the explanation of the Messenger (sallAllaahu `alayhi wa sallam) who say, “Az-Zaahir means ‘one who became apparent to the intellects’ and ‘who became apparent through clear proofs’, and it does not mean that He is above the created beings or that He is above the Throne!” So this is false and futile, contrary to the explanation of the Messenger sallAllaahu `alayhi wa sallam. The one from the people who knows best about Allaah is Allaah’s Messenger sallAllaahu `alayhi wa sallam. And he has explained this aayah with a clear explanation, that ‘The First One’ means the One whom there is nothing before Him: “The First with no beginning.” And ‘The Last one’ He is the One whom there is nothing after Him: “The Last with no end.” And “The Uppermost” is the One whom there is nothing above Him. He is above all created beings.

And He is The Invincible Subduer above His servants. And He is The All Wise, The All Aware. (Sooratul-An`aam (6), aayah 18)

And (Allaah) He is the Invincible Subduer above His servants. And He sends down guardians over you. (Sooratul-An`aam (6), aayah 61)

He has exaltedness (being above and exalted) with regard to His Self (Thaat). And He has exaltedness of Status (Qadr). And He has exaltedness in Supremacy (Qahr). “And You are The One who is Closest so there is nothing closer than you…” meaning that He knows everything. Nothing at all is hidden from Him. So He, along with the fact that He is above His created beings, then along with this, nothing is hidden from Him, from the innermost secrets and what their chests conceal.

Nothing whatever is hidden from Allaah, in the earth nor in the heavens (Soorah Aali `Imraan (3), aayah 5)

And then people come who say, “Allaah the Majestic and Most High is not above and He is not beneath, and He is not to the right and He is not to the left, and He is not inside the Universe and He is not outside the Universe.” The meaning of this would be that He does not exist as occurs in the books of the people of kalaam (people of theological rhetoric).

His saying, “He knows what is secret and what is most hidden. And He is ascended upon His Throne.” So His knowing whatever is upon the earth and whatever is beneath the earth and whatever is under the soil, this does not contradict His being above His Throne. Because Allaah, the Majestic and Most High, encompasses everything and nothing encompasses Him, He the Perfect and Most High. And the whole of the creation in comparison to Him is just tiny, like nothing at all. And He is Al-`Azeem, The Tremendously Great One; Al-Kabeer, The Incomparably Great One; Al-Muta`aal, The Supreme and Exalted One; Al-Jaleel, The Majestic and Supreme – He the Perfect and Most High. So we do not make analogy between Him and ourselves.

They have not given Allaah the respect and honour which is due to Him, and the whole earth will be grasped by Him on the Day of Resurrection, and the heavens will be rolled up in His Right Hand. Perfect and Exalted is He and far removed from that which they associate with Him. (Sooratuz-Zumar (39), aayah 67)

All the created things are, in relation to Him, like nothing. Even if they are very great in the eyes of the people, but with respect to Him they are like nothing. (They are nothing) before His Tremendousness, He the Perfect and Most High. People, they do not give the honour and respect to Allaah that is His due when they deny His Ability and His Greatness.

O mankind, a similitude has been struck for you so listen to it. Those whom you call upon besides Allaah could never create even a fly, even if they gathered together to do it. And if the fly were to take something from them (those idols) they cannot rescue it from it. Weak is the seeker and the one sought.2 They do not give Allaah His due honour and respect. (Sooratul-Hajj (22), aayahs 73-74)

They do not recognise the Tremendousness of Allaah and His Ability and His Supremeness and His Knowledge. So therefore they draw analogy between Him and themselves. Therefore they belittle Allaah, the Mighty and Majestic. If you people, all of you together, from the first of you to the last of you, all the jinn and all mankind, were to gather together to create a fly, the smallest thing, they would not be able to do so. Particularly whom they call upon besides Allaah, from those objects of worship and those false lords.

They could never create a fly even if they all gathered together to do it. If the most proficient doctors gathered, and the cleverest people in the world and the craftsmen and the inventors, and you were to say to them, “Produce a fly for us,” they would not be able to do it – even though they are able to build huge ocean liners which contain airstrips and carry aeroplanes, and they can build huge aeroplanes. They are able to build these things. As for creating a fly and putting life into it, then they are not able to do it. They can draw a picture of a fly and of a person and of wild animals and the like, but they are not able to make any such thing walk and talk. They can just draw it with its details only. As for breathing life into it, then this is from the command of Allaah, the Majestic and Most High. So therefore how can analogy be made between the Creator, the Majestic and Most High, and the creation. He is not reached by the intellects and people’s thoughts, and He cannot be imagined by their thinking, He the Perfect and Most High.

His saying, “He knows whatever is secret and whatever is most hidden. And He is ascended over His throne.” His being ascended over His Throne does not contradict His knowing whatever is hidden and whatever is most secret. So it may not be said that because He has ascended over His throne He is therefore distant from the people and He does not hear and does not see therefore, for this is claiming tashbeeh, that there is likeness between the Lord and the creation.

So Allaah, the Majestic and Most High, all things are the same to Him. Nothing is hidden from Him, He the Perfect and Most High; something close or something far, the first of the creation and the last of them, this world or the Hereafter. All of it is within the Knowledge of Allaah, the Perfect and Most High. And therefore this gigantic creation is caused to proceed by Him, He the Perfect, and by His Ability and His Will and His Creating.

Allaah holds the heavens and the earth, so that they do not move away. And if they were to move away, then no one besides Him, could hold them. Indeed He is Forbearing and He forgives extensively (Soorah Faatir(35), aayah 41)

The orbit of the stars, the Sun and the Moon in its precise calculated manner which does not alter and does not err and does not slip, who is the One who ordered it with this arrangement? He is Allaah the Majestic and Most High.

The Moon and the stars proceed in an orderly manner until Allaah wishes the end of this world and moving on to the Hereafter. The One who ordered it is All Wise and All Knowing, the Perfect and Most High.

So if you were to reflect upon this creation, then you would realise the greatness of Allaah the Perfect and Most High. So when the people see a precise machine they marvel at this skill, and at its maker, but it is a small thing; then how about this whole creation which does not fail. Who causes it to persist and who preserves it? Who is the One who preserves this creation, all of it, so that it does not alter and does not fail and does not miss out on anything? He is Allaah, the Majestic and Most High.

So these created things, the small ones and the large ones, who brings provision to them? Huge created things, who is the One who produced provision for them, for each one in accordance with its own condition? He is Allaah, the Majestic and Most High.

So what is obligatory is that we should submit to that which came from Allaah, because He knows best about Himself, and that we submit to what came from Allaah’s Messenger sallAllaahu `alayhi wa sallam because the Messenger is the one from the creation who knows best about his Lord, He the Perfect and Most High; and that we do not raise objections and we do not interfere with our intellects and our own thinking. So there is no contradiction between the fact that “He knows whatever is secret and whatever is most hidden” and “He is ascended over His throne.”

And His Saying, “And His knowledge is in every place. And no place is free of His knowledge.” His knowledge is in every place.

Nothing whatever is hidden from Allaah, in the earth nor in the heavens. (Soorah Aali `Imraan (3), aayah 5)

And He (Allaah) knows whatever is in the land and in the sea. And no leaf falls except that He knows it. And there is no grain in the darkest depths of the earth, nor anything fresh, nor anything dry, except that it is written in a clear book. (Sooratul-An`aam (6), aayah 59)

And He (Allaah) is the One who takes your souls by night. Meaning in sleep.

And He knows whatever you do…
Meaning ‘whatever (deeds) you earn’.

…in the day. Then He raises you up in it. (Sooratul-An`aam (6), aayah 60)

Meaning you get up from sleep. Who caused you to sleep in the first place? And who is it that causes you to wake up? He is Allaah, the Perfect and Most High. So if you were to think about this creation, then this would lead you to realize the Greatness of Allaah and you would submit to Allaah, the Mighty and Majestic; if you were to reflect upon the speech of the Messenger sallAllaahu `alayhi wa sallam and what he informed about with regard to events of the past and of the future, things which have occurred just as he informed sallAllaahu `alayhi wa sallam. Who guided him to know that? It was Allaah, the Majestic and Most High. He is the One who revealed it to him. It was not from himself; rather it was just from Allaah, the Mighty and Majestic. If you were to compare the ahaadeeth (sayings of the Messenger sallAllaahu `alayhi wa sallam) to the events that have occurred, you would be amazed. The Messenger sallAllaahu `alayhi wa sallam mentioned to us about the lives of the Prophets and the previous nations (he mentioned) a great deal (of that), even though his time was much later. Who made him aware of this? It was Allaah, the Majestic and Most High. So this is indeed a proof that he is a Messenger from Allaah. This tremendous Qur·aan, it is not possible that it could have come from other than Allaah.

Say, if the whole of mankind and jinn were to gather together to bring the like of this Qur·aan, they could not bring its like, even if they all tried to help each other. (Sooratul-Israa· (17), aayah 88)

It is from the speech of Allaah, the Majestic and Most High. And the Messenger was just one who conveyed the Message from Allaah, the Majestic and Most High.

And this Qur’aan has been sent by Revelation to me to warn you with it and to warn whomever it reaches. (Sooratul-An`aam (6), aayah 19)

So he was one who conveyed the Message from Allaah, the Majestic and Most High.

Footnotes:

[01] Reported by Muslim in his Saheeh (4/2084 no. 2713) from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[02 Translator’s side point: At-Tabaree explains that to mean, “Weak is the idol and weak is the fly.”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 14

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Muhammad is the last of the Prophets and every claim to Prophethood after him is futile and is Unbelief – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 12

وأن محمدًا عبده المصطفى، ونبيه المجتبى، ورسوله المرتضى‏

[42]     And he (sallAllaahu `alayhi wa sallam) is the last of the Prophets and the imaam (leader) of those dutiful to Allaah and the noblest of the Messengers and the beloved one of the Lord of the whole of creation.

https://soundcloud.com/abdurrahmanorg/muhammad-is-the-last-of-the-prophets-and-every-claim-to-prophethood-after-him-is-futile-unbelief

 The Explanation – Point [42]

These are from his attributes `alayhissalaatu was-salaam.

خاتم الأنبياء “The last (or seal) of the Prophets.”  The meaning of “khaatam” (خاتم – seal) is the one whom no Prophet will come after.  And the khitaam (ختام – seal) of anything is that which is placed upon it as a seal upon it so that nothing can be added to that thing and nothing can be taken away from it.  So Allaah sealed the Messengership with Muhammad sallAllaahu `alayhi wa sallam.  He the Majestic, in His Highness, said,

And Muhammad is not the father of any of your men; but rather, he is the Messenger of Allaah and the seal (last) of the Prophets. (Sooratul-Ahzaab (33), aayah 40)

So there is no need for the coming of any Prophet after him because the Qur.aan is present and the Prophetic Sunnah is present and the `ulamaa. ar-rabbaaniyoon (wise scholars who cultivate the people upon the correct way) are present – calling the people to Allaah and giving clarity to the people.  So therefore, the religion of Muhammad sallAllaahu `alayhi wa sallam will remain until the establishment of the Last Hour.  It will not be changed, and it will not be abrogated, and it will not be altered because Allaah, the One free from all imperfections, has made it suitable and fitting for every time and every place.  And as for the revealed laws of the previous Prophets, then they were temporary for their nations in particular times and then Allaah abrogated those legislated laws from before, with other legislated laws suitable for other nations.

For every people from you, we made a set of revealed laws and a clear way to proceed upon. (Sooratul-Maa.idah (5), aayah 48)

And He, the Most High said,

For every revealed Book there is a set time period (Sooratur-Ra`d (13), aayah 38)

Meaning, each Book (from the previous Books) has a set time period.

So the religion of Islaam is complete.  It does not need any Messenger after Muhammad sallAllaahu `alayhi wa sallam.  And the scholars are the inheritors of the Prophets.  So whoever holds the belief that there will come after Muhammad sallAllaahu `alayhi wa sallam any Prophet, then he is a disbeliever in Allaah, outside the fold of the religion.  And the Prophet sallAllaahu `alayhi wa sallam informed that there were going to come liars, falsely claiming Prophethood after him.  He `alayhissalaatu was-salaam said,

سيأتي بعدي كذابون ثلاثون، كلهم يدعي أنه نبي، وأنا خاتم الأنبياء لا نبي بعدي

“There will come after me thirty great liars, each one of them claiming that he is a prophet and I am the last of the Prophets; there is no Prophet after me.” [1]

So whoever claims Prophethood, or has Prophethood claimed on his behalf, or whoever follows them, then all of them are unbelievers (kuffaar).  And the Muslims have fought against them and have declared them to be unbelievers.  And the last of those whose followers claimed that he was a Prophet in this present time was that Qaadiyaanee.  And these people (the Qaadiyaanee) are called the Ahmadees as an ascription to his name because his name was Ahmad Al-Qaadiyaanee (أحمد القادياني) and the scholars declared him to be an unbeliever (kaafir) and they repelled him from the lands of Islaam and the declared his followers to be unbelievers since this is a denial of Allaah and of His Messenger.  And their being unbelievers is by consensus of the Muslims; no one disagrees about this.

So, it is essential that the Muslim believes that he `alayhissalaatu was-salaam is the last of the Prophets and Messengers and he is the leader of those having taqwaa (those dutiful to Allaah); meaning, that he is the single example to be followed for those who are obedient and dutiful to Allaah, the Mighty and  Majestic.

There is indeed a fine example for you in Allaah’s Messenger for whoever has hope in Allaah and in the Last Day. (Sooratul-Ahzaab (33), aayah 21)

And as for others besides the Prophet sallAllaahu `alayhi wa sallam, he is only to be followed if he himself is following the Prophet sallAllaahu `alayhi wa sallam.  And as for a person who contradicts the Messenger `alayhissalaatu was-salaam then it is not permissible to follow him.

Say, “If you truly love Allaah then follow me, then Allaah will love you and forgive you your sins.” (Soorah Aal-`Imraan (3), aayah 31)

So there is no way towards Allaah except by following the Messenger `alayhissalaatu was-salaam and proceeding upon his way.

As for the term: وسيد المرسلين“And he is the noblest of the Messengers;” that is him, `alayhissalaatu was-salaam; he is the noblest of the sons of Aadam just as he `alayhissalaatu was-salaam said about himself,

‏أنا سيد ولد آدم ولا فخر

“I am the noblest of the sons of Aadam, and that is not boasting.” [2]

By the statement, “I am the noblest of the sons of Aadam, and this is not a boast,” he informed his nation of that as part of giving thanks to Allaah, the Mighty and Majestic, and also so that the Ummah (Nation) should give thanks to their Lord, the Mighty and Majestic, for this favour – that He made its Messenger the noblest of the Messengers.

And the word “sayyid” (سيد – the noblest) means al-muqaddim (المقدم – the foremost one) and al-imaam (الإمام – the leader).  So he is the best of the Messengers `alayhissalaatu was-salaam and he is their imaam (leader) and he is at the head of them.

And the term: حبيب رب العالمين“the beloved one of the Lord of the whole of creation,” the term ‘habeeb’ (حبيب) is a term which has a point of criticism against it because it is not sufficient to say (that the Messenger `alayhissalaatu was-salaam is) ‘habeeb’ (the beloved one).  Rather, he is the ‘khaleel’ – the ‘especially close beloved one’ of the Lord of the creation (خليل رب العالمين).  And khullah (خلة) is more excellent than just mahabbah (محبة – love) because al-mahabbah (love) is of levels and the highest of its levels is al-khullah which is the purest love. And no one attained this level except for two men from the creation: Ibraaheem `alayhissalaatu was-salaam,

And Allaah took Ibraaheem as a khaleel (especially close beloved one) (Sooratun-Nisaa.  (4), aayah 125)

And likewise, our Prophet `alayhis salaatu was-salaam, because he himself informed about that saying,

إن الله اتخذني خليلًا كما اتخذ إبراهيم خليلًا

“Allaah took me as an especially close beloved one just as He took Ibraaheem as a khaleel (an especially close beloved one).” [3]

So it should not be said about him that he is Habeebullaah – a beloved one of Allaah, because this term is suitable for every believer and there is nothing special for the Prophet sallAllaahu `alayhi wa sallam in it.  But as for being khullah (an especially beloved one), then no one (from this Ummah) shares with him in that.

End of explanation of point [42][4]

[43] وكل دعوى النبوة بعده فغي وهوى‏.

[43]     Every claim to Prophethood after him is erroneous and baseless desires.

The Explanation – Point [43]

This has preceded in the meaning of his being ‘the seal and last of the Prophets’.  So therefore, every claim to Prophethood after him is futile and is unbelief since there will not come any Prophet after our Prophet `alayhissalaatu was-salaam.  And as for `Eesaa `alayhissalaatu was-salaam, when he descends at the end of time, then it will not be upon the basis that he is a Prophet and a Messenger, nor upon the basis that he is coming with a new revealed Law.  Rather, he will come upon the basis that he is a Mujaddid (مجدد – Reviver) for the religion of the Messenger of Allaah sallAllaahu `alayhi wa sallam, on the basis that he is one following the Messenger of Allaah sallAllaahu `alayhi wa sallam and he will judge with the Islaamic Sharee`ah (Laws).

End of explanation of point [43]

Footnotes:

[1] This is a hadeeth of  Thawbaan radiyAllaahu `anh and the basis of the hadeeth is in Saheeh Muslim but this full wording is reported by Aboo Daawood and At-Tirmidhee; declared Saheeh (Authentic) by Shaykh Al-Albaanee that Thawbaan radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu ‘alayhi wa sallam said,

لا تقوم الساعة حتى تلحق قبائل من أمتي بالمشركين وحتى يعبدوا الأوثان وإنه سيكون في أمتي ثلاثون كذابون كلهم يزعم أنه نبي وأنا خاتم النبيين لا نبي بعدي

‘The last hour will not be established until some tribes of my nation join with the mushriks and until they worship the idols and there will be in my nation thirty great liars, each one claiming that he is a prophet and I am the seal of the Prophets; there is no Prophet after me’.

[2] Hadeeth reported by At-Tirmidhee and is a hadeeth of Aboo Sa`eed Al-Khudree radiyAllaahu `anh; declared Saheeh (Authentic) by Shaykh Al-Albaanee.

[3] The hadeeth is reported by Muslim and is a hadeeth of `Abdillaah ibn Mas`ood radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam said,

‏لو كنت متخذًا من أهل الأرض خليلًا لاتخذت ابن أبي قحافة خليلًا، ولكن صاحبكم خليل الله

“If I were to take a specially beloved friend from the people of the earth, I would have taken Ibn Abee Quhaafah (Aboo Bakr) as an especially close beloved friend; however, your companion (meaning himself) is the Khaleel of Allaah.”

[4] Translator’s Side Point: There is a narration that Shaykh Al-Albaanee points out is weak in his notes to AtTahaawiyyah.  It is a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa and in it is quoted that the Prophet sallAllaahu `alayhi wa sallam himself said,

ألا وأنا حبيب الله ولا فخر

“I am the Habeeb (beloved one) of Allaah and that’s not boasting.”

Shaykh Al-Albaanee rahimahullaah mentions that this narration is da`eef (weak), not authentic.  It is weak because it has the narrator Zam`ah ibn Saalih and also the narrator Salamah ibn Wahraam.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

“And By the Ten Nights” – Compiled by Dawud Burbank

بسم الله الرحمن الرحيم

وَلَيَالٍ عَشْرٍ

AND BY THE TEN NIGHTS
[[Meaning: And by the ten nights.]] Sooratul-Fajr (89):2

AS-SA’DEE:

“He swore an oath after it by the ten nights; and they are, upon the correct saying, the [last] ten nights of Ramadaan, or the [first] ten of Dhul-Hijjah, since they are nights which comprise virtuous days; and such acts of worship and devotion occur in them as do not occur in other than them.

So in the [last] ten nights of Ramadaan Laylatul-Qadr (the Night of Decree) occurs, which is better than a thousand months; and in their days the fasting at the end of Ramadaan occurs, which is one of the pillars of Islam. And in the [first] ten days of Dhul-Hijjah there occurs the standing in ‘Arafah, wherein Allah forgives His servants with forgiveness that causes Satan to grieve.

So Satan is never seen to be more humiliated and rejected then he is on the day ‘Arafah, because of what he sees from the descending of the Angels and mercy from Allah upon His servants; and many of the actions of the Hajj, and the ‘Umrah occur in them, and these are matters greatly honoured, and are deserving that Allah should swear an oath by them.”

*

AT-TABAREE:

“The people of explanation disagree about which ten nights these are. So some of them said: They are the ten nights of Dhul-Hijjah:

… Ibn ‘Abbas said: “The ten nights which Allah swore an oath by are the first ten nights of Dhul-Hijjah.”

… ‘Ikrimah said: “The ten of Dhul-Hijjah.”

… Mujaahid said regarding the saying of Allah-the Mighty and Majestic: وَلَيَالٍ عَشْرٍ : “The ten of Dhul-Hijjah.”

… Qataadah said: “It used to be narrated to us that they are the ten of al-Adhaa.”

… Ibn Zayd said: “The first ones of Dhul-Hijjah.”

Whereas others said: They are the ten (nights) at the beginning of Ramadaan. However what is the correct saying in that regard in our view is that they are the ten of al-Adhaa, because of the consensus of the evidence from the people of explanation upon it…”

*

‘ABDUR-RAZZAAQ said in his ‘Tafseer’: “From Ma’mar: from Qataadah, regarding His Saying: وَلَيَالٍ عَشْرٍ : “The first ten of Dhul-Hijjah: (Allah made them the completion for Moosaa)’”

… Masrooq said: “They are the best of the days of the year.”

*

IBN KATHEER: “What is meant by the ten nights is the ten of Dhul-Hijjah, as was said by Ibn ‘Abbaas, Ibn az-Zubayr, Mujaahid, and a number of the Salaf and the later people; and it is established in the ‘Saheeh’ of al-Bukharee [no.969] traced back to the Prophet صلى الله عليه و سلم: <<There are no days wherein righteous action is more beloved to Allaah than these days>> – meaning the ten of Dhul-Hijjah. They said: “Not even Jihaad in Allah’s cause?” He said: <<Not even Jihaad in Allah’s cause, except for a man who goes out with his person and his wealth, and then he did not return with anything from that.>> And it is said: what is meant by that is the first ten of Muharram. Aboo Ja’far ibn Jareer quoted it, but he did not ascribe it to anyone.

And Aboo Kudaymah narrated from Qaaboos ibn Abee Zabyaan: from his father: from Ibn ‘Abbaas that he said concerning وَلَيَالٍ عَشْرٍ : It is the first ten of Ramadaan”, but what is correct is the first saying…”

*

ASH-SHAWKAANEE:

“They are the ten of Dhul-Hijjah upon the saying of the majority of the people of Tafseer…”

*

Shaikh Muhammad ibn Saalih al-‘Uthaymeen said in his ‘Tafseer Juz· ‘Amma’:

“It is said that what is meant by وَلَيَالٍ عَشْرٍ is the ten of Dhul-Hijjah; and the days are referred to as ‘nights’ since the Arabic language is vast. So ‘nights’ may be mentioned when what is actually meant is the days; and ‘days’ can mean ‘nights’.

It is otherwise said that وَلَيَالٍ عَشْرٍ means the last ten nights of Ramadaan.

As for upon the first (saying): those who say that what is meant by the ten nights is the ten of Dhul-Hijjah, then this is because the ten days of Dhul-Hijjah are virtuous days concerning which the Prophet صلى الله عليه و سلم said: <<There are no days wherein righteous action is more beloved to Allah than these ten days>> They said: “Not even Jihaad in Allah’s cause?” He said: <<Not even Jihaad in Allah’s cause, except for a man who went out with his person and his wealth, and then he did not return from that with anything.>> [Reported by al-Bukhaaree (no.969).]

As for those who said that what is meant by the ten nights is the last ten nights of Ramadaan, then they said: the basic principle regarding ‘layaalee’ (nights) is that it refers to nights, and not to days; and they said: the last ten nights of Ramadaan contain the Night of Decree (Laylatul-Qadr), concerning which Allaah said :

 خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
[Sooratul-Qadr (97):3]

[[Meaning: It is better than a thousand months]]; and He said:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

[Sooratud-Dukhaan (44): 3-4]
[[Meaning: Indeed We sent the Qur·aan down on a blessed night. Indeed We are warning Our creation. Within it every ordained affair is decreed]];

and this saying is stronger than the first saying, even though the first saying is the saying of the majority.

So the wording does not support the saying of the majority; rather it strengthens the second saying, that it is the last ten nights of Ramadaan; and Allah swore an oath by them because of their eminence, and because they contain the Night of Decree; and because with them the Muslims conclude the month of Ramadaan, which is the time of one of the obligatory duties of Islaam, and one of the pillars of Islaam. So therefore Allah swore an oath by these nights.>>

[Compiled and translated by Aboo Talhah Daawood ibn Ronald Burbank – rahimahullaah]

[Download Original PDF]

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Sadaqa is a Reason for the Increase in Provision and It is a Door From The Doors Of Sustenance – Shaykh Muhammad Al-Wassãbi

The eighth door of sustenance : As-Sadaqaat (non-obligatory charity) :

Charitable donations, and nafaqaath (regular spending) – you spend on yourself, on your wife, on your children, on your father and your mother, on your uncles and aunts, on your righteous neighbours, on sons and daughters, relatives, widows and orphans – this type of charity, the affair of this is great with Allaah. This is a means of accumulation of provision, a door from the doors of sustenance.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet صلى الله عليه وسلم  said:

“There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  

[Narrated by al-Bukhaari, 1374; Muslim, 1010.]

So try and not make a day pass from you from the days of Allaah except that you stretch your hand as much as it is in your ability to do, even if it is a little.

The Prophet صلى الله عليه وسلم said : ‘Fear Allaah even if it is with half a date.’ [Muttafaqun alai – agreed upon]

And Allaah (subhana wa ta’ala) says: ‘fa mai ya’mal misqaala zarrathin kharrai yara. Wamai ya’mal misqaala zarrathin sharrai yara’ — ‘that whoever does an atoms worth of good he will see it.

And Allaah (subhana wa ta’ala) also says, ‘Whatever you spend in the way of Allaah, He will replace it and He is the best of the Providers.’

What is the meaning of ‘He will replace it?’ i.e He will give you what is better than it. Don’t think that is the end & that it has gone from you. It will return to you with that which is better, insha-Allaah.

The Sheikh says again : Whatever you have spent, then Allaah will replace it for you and He is the Best of Providers. And he says again that : O Allaah give the person that spends a replacement that is replaced for him with good, O Lord of the worlds.

And in the hadith of Abu Huraira (radiallaahu anhu) that Msulim related that the Messenger of Allaah said : that there was people from people that were from before you a man who had a garden. And another man heard a cry from the sky, an angel from the clouds who said, ‘give water to the garden of so and so.’ So he poured into it some water into one of the irrigation holes and then the water ran into that garden. So the person who owned the garden, he had a shovel in his hand and he was fixing the water and fixing the dirt and this man said to the man who owned the garden, ‘may Allaah have mercy upon you. What is your name?’

He said: I am so and so, the son of so and so. Then he said: ‘Why do you ask?’

He said: ” I heard a voice from the clouds saying, ‘give water to the garden of so and so. May Allaah have mercy on you. What do you do with this?’

So the owner of the garden says : ‘When I plant and then I harvest, I take one-third for me and my family and  I put one-third to roll it back into my garden and I give one-third  in charity.

Look at this. What is required from him is only a one-10th of the farm that is if it comes from natural torrential streams and the like (without any artificial irrigation or water). And a half of the 10th if it is water with sprinklers and irrigation.

So rather than giving 1/10th or half of 1/10th, he gave 1/3rd. Meaning he put aside more for charity. So see how Allaah singled him out with rain especially for his garden. Rain specific for him over his neighbors. What did he do to deserve this? He gave sadaqa. Therefore Sadaqaa doesn’t decrease wealth.

Once we were in a certain area giving dawah and alhamdulillaah we always go out calling the people to the Book and the Sunnah of the Messenger of Allaah and remind them of Allaah and the Last Day and righteous deeds and we saw that the mountains were green and the trees were green maasha’Allaah and what a beautiful sight. And they had good agriculture. There must have been a reason because their neighbour’s lands were dusty and barren and their land was green. We saw the reason on the way. There if you walk from a distance to a distance you could have the coolness of water i.e from place to place except that we saw a water cooler.

The Sheikh said : Because of the water cooler, Allaah sent down rain because of this cooler. If they are generous people, then Allaah is more generous than them. He is generous and loves the generous people and if they are merciful, then Allaah is more merciful than them. Allaah is Merciful and He loves the merciful people.

A sadaqa that they did, Allaah did not lose it for them. On the contrary, He gave them the reward for it in this world and the Hereafter. Therefore Sadaqa is a reason for the increase in provision and it is a door from the doors of sustenance and a door from the doors of relief & distress. And also az-Zakaat, it is a door from the doors of relief & distress and all of what you have heard are doors from the doors of relief from distress –- a door of provision and a reason for provision. Even if some of the people only see the material means. As for these other legislated means then these are not in the minds of most people these days, except those on whom Allaah has mercy on. Eventhough they read the Qur’aan however, without pondering, except whom Allaah has protected from that.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

What is Your Intention When you Read the Qur’aan? – Fawaz ibn Ali al-Madkhali

Translated by Abbas Abu Yahya

‘An important question, what is your intention when you read the noble Qur’aan?

From Ameer-ul-Mu’mineen Abu Hafs Umar bin Al-Khattab, who said: I heard the Messenger of Allaah-sallAllaahu alayhi wa sallam- say:

” إنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى”.

‘Indeed actions are but by intentions and every man shall have that which he intended.’

Collected by Bukhari and Muslim

Having a great regard for intentions was the transactions of the hearts of the Companions Radhi Allaahu anhum and those who about Allaah and the scholars who raise the people. Indeed they would perform one action and they would have many intentions for that action, so that they could gain great rewards for themselves with every intention.

Ibn Katheer -Rahimullaah- said:

النية أبلغ من العمل

‘The intention is more profound than the action.[1]‘

Here are some of the intentions which are good to have when reading the Noble Qur’aan:

1 – By reading the Qur’aan we ask Allaah that the Qur’aan intercedes for us.

The saying of the Messenger -sallAllaahu alayhi wa sallam:

إقرأوا القرآن فإنه يأتي يوم القيامة شفيعا لأصحابه

‘Read the Qu’raan since indeed it will come on the Day of Judgement interceding for its companions.’

Collected by Muslim

2 – We make the intention so we gain increase in good reward.

The Messenger said:

من قرأ حرفا من كتاب الله فله به حسنة والحسنة بعشر أمثالها …

‘Whoever read a letter from the Book of Allaah  then he will receive a reward for it and every good reward is multiplied by ten the like of it’[2]

3 – We regard reading the Qur’aan as a rescue from the Fire.

The Messenger of Allaah said:

“لو جمع القرآن في أهاب لم يحرقه الله بالنار”

‘If the Qur’aan is gathered in a leather skin covering[3] then Allah will not burn it with fire.’

Authenticated by Albaani[4]

4 – We regard reading the Qur’aan as a foundation for the heart.

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

الرجل الذي ليس في جوفه شئ من القرآن كالبيت الخرب

‘A man who does not have in his inside anything from the Qur’aan is like a house that has no furnishing.’

Collected by Tirmidhi[5]

5 – We regard reading the Qur’aan with the intention of acting upon every Ayaah we read so that we can acquire the highest levels in Paradise.

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said :

يقال لقارئ القرآن اقرأ وارق ورتل كما كنت ترتل في الدنيا فإن منزلتك عند آخر آية تقرأها

‘It will be said to the recitor of the Quraan, read and ascend [in Paradise] and recite like you used to recite in the Dunyaa, since indeed your place will be at the last Ayaah which you read.’

Collected by Abu Dawood & Tirmidhi[6]

6 – We regard reciting the Qur’aan as a cure for the sicknesses of our hearts and illnesses of our bodies and a means of mercy descending upon us.

Allaah Ta’ala said :

وننزل من القرآن ما هو شفاء ورحمة

《And We send down from the Qur’aan that which is a healing and a mercy》[Israa: 82]

7 – We regard reading the Qur’aan as a means for tranquility for our hearts.
Due to the saying of Allaah Ta’ala:

((ألا بذكر الله تطمئن القلوب))

《 Verily, in the remembrance of Allaah do hearts find rest. 》 [Rad:28]

8 – We regard reading the Qur’aan as a means of reviving our hearts, and Noor to our sight and distances our sadness and disappearance of our grief so the Qur’aan is like the season of spring for the believer just like a heavy rain pour is like the season of spring for the land.

Like the Prophet -sallAllaahu alayhi wa sallam- said in his Dua’:

‘. . . . that You make the Qur’aan the life of my heart and light of my heart and  keep away from me my sadness, and that my grief goes away.’ Saheeh.[7]

9 – We regard reading the Qur’aan as a means for guidance.

Allaah Ta’ala said:

((ذلك الكتاب لا ريب فيه هدى للمتقين))

《 This is the Book (the Qur’aan), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous]》[Baqara: 2]

In the Hadeeth Qudsi:

“ياعبادي كلكم ضال إلا من هديته فاستهدوني أهدكم”

‘O My worshippers all of you are astray except for the one whom I have guided, so seek guidance from Me and I will guide you.’

[Collected by Muslim]

10 – We read the Qur’aan with the intention that we die while following the Qur’aan.

Just like when Allaah Ta’ala granted Uthmaan –Radhi Allaahu anhu– martyrdom while he was reading the Qur’aan.

Ibn Katheer said:

‘Whoever lives according to something then he dies upon that and whoever dies upon something then he will be resurrected upon that. . . . .  based upon the saying of Allaah Ta’ala:

((أم حسب اللذين اجترحوا السيئات أن نجعلهم كالذين آمنوا وعملوا الصالحات سواء محياهم ومماتهم ساء مايحكمون))

《 Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make. 》[Jatheeya:21 ]

11 – We read the Qur’aan with the intention of hoping for a closeness to our Lord with love for His Great Speech.

As is in the Hadeeth:

“إنك مع من أحببت”

‘Indeed you will be with whom you loved’

[Collected by Muslim]

12 – We regard reading the Qur’aan as a great means for the increase of Eemaan.

This is due to the saying of Allaah Ta’ala :

(( وإذا ما أنزلت سورة فمنهم من يقول أيكم زادته هذه إيمانا فأما اللذين آمنوا فزادتهم إيمانا وهم يستبشرون))

《 And whenever there comes down a Surah (chapter from the Qur’aan), some of them (hypocrites) say: “Which of you has had his Faith increased by it?” As for those who believe, it has increased their Faith, and they rejoice. 》 [Tawbah:124]

13 – From our intentions of reading the Qur’aan is that indeed we want to increase our knowledge about our Lord and knowing about Him by which we can increase our humility and neediness of Him so that we can seek assistance from Him in every single moment of ours.

14 – From intentions for reading the Qur’aan is that we hope by reading it we acquire a great excellence which is that it will be a means for Allaah Ta’ala to choose us to be from His people and those special to Him due to the saying of the beloved Messenger:

إن لله أهلين من الناس

‘Indeed Allaah has a certain people from among the people.’

They asked: ‘who are they O Messenger of Allaah?’

He answered:

“هم أهل القرآن ، أهل الله وخاصته”

‘They are the people of the Qur’aan, the people of Allaah and those special to Him.’

Authenticated by Albaani[8]

15 – From the greatest of intentions and most important of them and at the forefront of them is that we worship Allaah Ta’ala by reading the Qur’aan

This is due to the saying of Allaah Ta’ala:

((ورتل القرآن ترتيلا))

《and recite the Qur’aan (aloud) in a slow, (pleasant tone and) style 》 [Muzamil:4]

After all what has preceded, have you ever asked yourself what is your intention while you read the Noble Qur’aan.

[Taken from http://www.sahab.net/forums/index.php?showtopic=144989%5D]

[1] T.N. From Hileeyat al-Awaaleeyah 3/70

[2] T.N. The complete hadeeth is:

From Ibn Mas’ood  who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam-  said:

من قرأ حرفا من كتاب الله فله به حسنة و الحسنة بعشر أمثالها لا أقول : { ألم } حرف و لكن : ألف حرف و لام حرف و ميم حرف

‘Whoever read a letter from the Book of Allaah  then he will receive a reward for it and every good reward is multiplied by ten the like of it, I do not say that ‘Alif, Laam, Meem‘ is a letter but Alif is a letter, and Laam is a letter and Meem is a letter.’

[Collected by Bukhari in ‘Tareekh’, Tirmidhi, Hakim & authenticated by Albaani in Saheehah no. 3327, ‘Saheeh al-Jamia’ no. 11415 & Saheeh Targheeb no. 1416]

[3] T.N. Some of the people of Knowledge have explained this to mean a person who memorises the Qur’aan and is attached to reciting it. & Allaah knows best.

[4] T.N.  The Hadeeth is narrated from Ismat ibn Malik, & declared Hasan by Albaani in Saheeh al-Jamia’ no. 9397

[5] T.N. Shaykh Albaani declared this hadeeth to be weak in  ‘al-Mishkat’ No. 2135 & ‘Da’eef al-Jamia’ No. 1524. Albaani also said: ‘. . . meaning: had not memorised anything of the Qur’aan and I spoke about the hadeeth in al-Mishkat No. 2135 which indicates that it is Da’eef.’ [Riyadh as-Saliheen no.388]

[6] T.N.  Collected in Saheeh Targheeb No. 1426  & Albaani declared it Hasan Saheeh & in Saheeh al-Jamia.

[7] T.N.  The complete hadeeth is: ‘Allaah does not afflict a slave with grief nor sadness, except that if the slave says:

O Allaah indeed I am Your slave, and the son of Your slave, and the son of Your female slave, my forelock is in Your Hand, Your command over me is forever executed and Your decree over me is just.  I ask of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Your self with the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and light of my breast and  keep away from me my sadness, and that my grief goes away – then Allaah takes away his grief and sadness and replaces it with happiness.”

The narrator said: It was said: O Messenger of Allaah should we not learn it?

He answered: Of course, it is necessary for the one who hears it, that he learns it. [From ‘Silsilah Saheehah: 199]

[8] T.N.  Albaani declared the Isnad to be Saheeh in Saheeh Ibn Majah No. 179 & Saheeh al-Jamia No.2165

Isbaal (Men wearing garments that extend below the ankles) – Dr. Saleh as Saleh

Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel

Translated by Dr. Saleh As-Saleh (rahimahullaah) د/صالح الصالح
Daar Al-Bukhari Publishing & Distribution

Read the Pages 33 – 54 in the below PDF Document
The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]

Source: Understand-islam.net

الإسبال Isbaal

What is Isbaal?
Isbaal is to wear garments that extend below the ankles.

Is it Forbidden?
Yes, because the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The part of an Izaar (garment) which hangs below the ankles is in the Fire.” [73]

Some hold the opinion that Isbaal is forbidden when it is done out of pride, conceit or arrogance. Is this argument true?

The answer is: No, because:

First: The threat to punish in Hell those who drag their garments bellow the ankles is clear [74].

Second: Several texts indicate that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was commanding the people to pull up their garments. The majority of the Muslim Scholars (Al-Jumhoor) agree that when the text is in the imperative from, intended for Tahreem (forbidding something), unless there is another authentic evidence that indicates otherwise.

[73] Saheeh Al-Bukhaaree, V.7, hadeeth # 678.

[74]The punishable part is that which violates the command of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) i.e below the ankles. Al-Hafidh Ibn Hajer is with the opinion that the obvious literal meaning of the hadeeth holds true i.e. the clothes together with the part below the ankles will be in Hell as it is the case in the saying of Allaah (سبحانه و تعالى):

“Certainly! You (disbelievers) and that which you are worhipping now besides Allaah, are (but) fuel for Hell!” (Qur’aan 21:98).

See Fathul Baaree V. 10, hadeeth # 5789 (same as # 678 above), PP. 268-269, Published by Daar Ar-Rayyaan, Cairo, Egypt.

In one incident, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sighted someone dragging his lower garment. He rushed to him and said:

“Pull up your Izaar and fear Allaah”. The man said: “I am a an Ahnaf [75] person with trembling knees”. He (the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)) said: “Tuck up your Izaar! Certainly, all of Allaah’s creation of Allaah is good”. Since then the man was not seen except with his Izaar touching the middle of his shanks or up to the middle of his shanks [76].

It is clear that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not question the man whether he was doing it out of pride or arrogance. In fact its clear that from the condition of the man that he did not even think about arrogance! Nevertheless the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not accept it his Isbaal and considered that Isbaal is incompatible with At-Taqwa (the fear of Allaah).

Third: The generalized prohibition of Isbaal is clear in the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). On one occasion he said to Sufyaan bin Sahl:

“O Sufyaan bin Sahl! Do not lower your garment below your ankles because Allaah does not love the Musbileen (those who lower their lower garments below their ankles).” [77]

Jaabir bin Saleem said that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) told him:

“…And beware of the Isbaal of the Izaar because it is from Al-Makheelah (conceit, arrogance, etc.) and Allaah does not love it.” [78]

One can notice the text (underlined) in the imperative from indicating the forbidding of Isbaal whether it is done out of Makheelah or not. Al-Hafidh Ibn Hajer in his commentary about some of the Ahaadeeth mentioned above said:

“The Isbaal mentioned in these Ahadeeth is a grave sin if it is done out of Makheelah, otherwise the apparent meaning of the Ahadeeth indicates that it is forbidden.” [79]

Fourth: The manifestation of the ِAayah:

And whatsoever the messenger gives you take it, and whatsoever he forbids you, abstain from it.” (Qur’aan 59:7)

It is known that the Ath-Thawb [80] of the most honorable of mankind, Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was up to the middle of his shanks.” [81]

This is confirmed in another hadeeth in which Uthmaan (رضي الله عنه) reported that the “The lower garment of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) extended to the middle of his shanks.” [82] Who else is more humble than him (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)? He knew that Isbaal necessitates Al-Makheelah even if the Musbil does not intend it. This is supported by the hadeeth of Jaabir bin Saleem in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) made it clear that Isbaal is a manifestation of arrogance:

[75] Ahnaf, a person afflicted with a distortion of the foot with each foot moving towards the other one along the big toe.
[76] Reported by Ahmad and others, and it satisfies the conditions set by Al-Bukhaaree and Muslim. See As-Silsilah As-Saheehah, hadeeth # 1441.
[77] Saheeh Sunnan Ibn Majah by Shayekh Nassir-ud- Deen Al-Albaanee # 2876.
[78] Silsilat Al-Ahaadeeth as-Saheehah, the Series on the Collection of Authentic Ahaadeeth, by Shayekh Al-Albaanee, hadeeth # 770.
[79] Fathul Baaree, V. 10, P. 263.
[80] Ath-Thawb: garment.
[81] Reported by Ahmad, At-Tirmithee in Ash-Shamaa’il Al-Muhammadiyyah and by others. The hadeeth is authentic as reported by Waleed An-Nassr in his book Al-Isbaal Liqhayr Al-Khuyalaa’, P. 15.
[82] Reported by At-Tirmithee in Ash-Shamaa’il Al-Muhammadiyyah and Al-Albaanee authenticated it # 98.

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded Jaabir bin Saleem saying:

“And Tuck up your Izaar up to the middle of your shanks, and if you dislike it, then up to the ankles (i.e. up to a point above the ankles) and beware of Isbaal because it is arrogance.” [83]

Shouldn’t we, therefore, abide by the command of Allaah in the above ِAayah?

Fifth: Isbaal by men is an immitation of women.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade that men dress like women and vice versa. He said:

“Allaah cursed the man dressed like a women and the women dressed like a man.” [84]

In fact Ibn Umar رضي االله عنهما said that: “the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The one who trails his Thobe out of conceit, Allaah will not look at him on the the Day of Judgment”.

Ummu Salamah رضي االله عنها said: “What should the women, O Messenger of Allaah, do with the lower ends of their dresses?” He said: “They may let them hang down a span”. She said: “Still their feet will be uncovered”. He said: “Then let them hang the ends down a forearm’s length, not exceeding it.” [85]

Lowering the garments below the ankle is a the code of dress of women. Shaykh ul Islaam Ibn Taymmeyah said:

“…The imitation (of others) in the outward appearances produces a proportional assumption of the deeds and manners. That is why we are ordered to oppose the Kuffar… and that is also why men and women are prohibited from imitating each other in accordance with the Ahadeeth:

” من تشبه بقومٍ فهو منهم ”
“Whoever takes the similitude of certain people becomes one of them” [86]

[83] Silsilat Al-Ahadeeth as-Saheehah, hadeeth # 1109 and 1352.
[84] Saheeh Abee Dawood, hadeeth # 3454, Ibn Majah 1903, Saheeh Al-Jaami’e As-Sagheer, hadeeth #5095, and others.
[85] An authentic narration reported by Abee Dawood (# 3467 in Saheeh Abee Dawood), An-Nassaa’ee (#5336) and At-Tirmithee (Saheeh At-Tirmithee #1415), and Ibn Majah #3580 & 3581.
[86] An authentic hadeeth collected by Abee Dawood, Ahmad, and others. See As-Silsilah As-Saheehah V.1, 676

The man who imitates women acquires from their manners according to the extent of his imitation, such that it he may end up in complete effeminacy…The woman who imitates men assumes part of their manners until she attains levels of Tabarruj [87], Burooz [88] and Mushaarakah with men [89] driving some of them to show their bodies as men do, demanding superiority over men, and doing whatever contradicts the bashfulness of the woman…” [90]

When Ummar bin Al-Khattaab (رضي الله عنه) saw a man dragging his Izaar, he called upon him and said: “Are you having your menses?”. The man said: “O Ameer Al-Mu’mineen [91]! Does a man have menses?” Umar said: “What made you drag your Izaar over your feet?” He then ordered a blade, rapped (the lower ends of) the man’s Izaar and cut what trailed below the ankles…

Today we see that men are trailing their Izaar (Thobe, trousers, pants, etc.) like women while women wear clothes whose lower ends are way above the ankles! May Allaah guide our men and women to abide by the Commands of Allaah and His Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

Sixth: Isbaal is extravagancy:

Allaah has set a measure for everything, including the clothes for men. If a Muslim exceeds the limits set by Sharee’ah then he becomes an extravagant. Allaah, Most Exalted, says:

“And eat and drink but waste not by extravagance, certainly He (Allaah) likes not the extravagants.” (Qur’aan 7: 31).

[87] Tabarruj, displaying beautification as a show off to strangers. Displaying beautification to the husband is not Tabarruj.
[88] Burooz, show off.
[89] Mushaarakah, joining men in all walks of life.
[90] Sheikh ul Islam Ibn Taymmeyah in his book Al-Fatawa (Arabic), V. 22, P. 254.
[91] Ameer Al-Mu’mineen, the Commander of the Faithful. It is a title given to the Islamic Caliph. This incident was narrated by Kharshah bin Al-Hurr. The report is found in Waleed An-nasr’s book Al-isbaal Lighayer Al-Khuyalaa, p. 18, where he attributed it to At-Tabaree. It is reported in a summarized version by Ibn Abee Shaybah in his Mussannaf (V.8, p. 393) with a Saheeh Isnaad, as An-Nasr said.

Al-Hafidh Ibn Hajer, may Allaah’s Mercy be upon him, said:

“If the Thobe (as well as all other garments) exceeds the appropriate size [92] of the one who wears it, then it would be prohibited based upon extravagance and that leads to Tahreem.” [93]

Seventh: Isbaal and impurities:

Ubaid bin Khalid said: “I was walking trailing my Burd [94]. A man talked to him saying: “Pull up your Thobe because that (will keep it) more clean and will last longer”. I looked (to see who was talking to me) and he was the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). I said: “It is only a black and white-striped Burdah (outer garment)”. He said: “Don’t you have an example in me?” I said: “I looked (at him) and his Izaar was (extending) to the middle of his shanks.” [95]

Abdullah Ibn Mas’oud narrated that: “A young man paid a visit to Umar (رضي الله عنه) (after he was stabbed by Abu Lu’lu’ah Al-Majoosee) and he started praising Umar (رضي الله عنه). (The narrator) said: “Umar saw the man trailing his Izaar”. He said to him: “O son of my brother! Lift your clothes, for this will keep them clean, and save you from the Punishment of your Rabb.” [96]

The painful suffering from the fatal wounds in Umar’s body did not prevent him from talking about the issue of Isbaal because Umar realized the threat of punishment in Hell for those who hang down their lower garments. In this there is a great lesson for all Muslims and especially our young generations that they should take this matter seriously and abide by the commands of Allaah and His Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). On the other hand the incident shows that Umar while leading an Ummah did not say this is a “minor issue” as some Muslims respond when they are adviced about this issue or that of the beard. He considered all matters of Deen in light of the teachings of the Qur’aan and Sunnah. Certainly if a person is new to Islaam or if he is ignorant, then we gradually teach him the importance of Tawheed and that the Sunnah is an integral part Tawheed.

[92] The appropriate size takes into consideration what is prohibited and what is permitted. For example, it is prohibited to wear pants that “just fit in” and display or “framelike” the shapes of the private parts of men. This would alos be considered an an immitation of the Kuffar.
[93] Fathul Baaree, V. 10, P. 263.
[94] Burd, a black decorated square outer garment.
[95] Shayekh Al-Albaanee said that the hadeeth is authentic as in Ash-Shamaa’il Al-Muhammadiyyah (Sumarized Version), # 97.
[96] Collected by Al-Bukhaaree and Muslim. See Saheeh Al-Bukhaaree V. 5, hadeeth # 50. It is also reported by Ibn Abee Shaybah in his Musannaf , V. 8, P. 27.

When these matters are made clear to him, then it is very natural to call him to abide by them. Setting the priorities without compromising or indefinitely postponing the reminders is, inshaaaAllaah, the beneficial approach.

Note: Someone may ask the question: “If the Sunnah for women is to trail their dresses, then what about the impurities that may attach to the dresses?”

A women asked Umm Salamah رضي االله عنها the following question: “I am a women having a long trail of my garment and I walk in a filthy place; (then what should I do?). Umm Salamah replied: “The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘What comes after it cleanses it’. “ [97]

[97] The hadeeth is reported by Imaam Malik, Ahmad, At-Tirmithee, Abee Dawoood, and Ad-Daarimee.

The Sharee’ah permitted the trailing by the women in order to cover her feet which are illegal to keep naked before others. That is the exception upon which the ruling for women regarding the trailing is different from that for men.

Summary: Isbaal is forbidden due to the following reasons:

1-The threat of punishment in Hell for the Musbil,
2-The clear command of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to pull the garments above the ankles,
3-The absolutely generalized terms regarding its Tahreem,
4-The demand to follow the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and abide by his orders,
5-It is a Makheelah (pride, arrogance, conceit, etc.),
6-It is an imitation of women,
7-It is an extravagancy,
8-The Musbil cannot protect against filth.

Shayekh Al-Albaanee said that the hadeeth is authentic since it is supported by another sound narration reported by Abee Dawood and in which a women of the Banu Abd Al-Ashhal reported: “I said O Allaah’s Messenger! Our road to the mosque has an unpleasent stench; what should we do when it is raining? He asked: “Is there not a cleaner part after the filthy part of the road?”. She replied: “indeed there is one”. He said: “It makes up for the other”. See Mushkatul Masaabeeh, V.1, hadeeth # 504 and 512.

Clearing Some Shubuhaat [98] Regarding Isbaal

[98] Shubuhaat, unclear matters.

First Shubuha: Isbaal is permitted as long as it is not done out of Makheelah.

Some refer to the following hadeeth as an evidence:

[Abdullah bin Umar رضي االله عنهماreported that: “I came to visit the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and I was wearing an Izaar Yataqa’qa’ (clanking because of its trailing below the ankles) . He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Who is this?” I said: “Abdullah bin Umar”. He said: “If you are an Abd (i.e. a true slave) of Allaah, then pull up your Izaar”. I did. He then said: “more!”. (Ibn Umar) said: “I pulled it up until it reached the middle of shank; this was the (length) of his Izaar until he ((صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)) died”. He then looked towards Aboo Bakr and said: “If anyone trails his garment arrogantly, Allaah will not look at him on the Day of Judgment”. Then Abu Bakr said: “My Izaar sometimes hangs low (in another narration he said: “one of the sides of my lower garment hangs low if I do not take care of it”)[99]. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)said: “But you are not one of them (in another narration he said: You are not one of those who do so conceitedly)[100][101]

Discussion: The hadeeth supports the Tahreem of Isbaal rather than the opinion which permits the Isbaal as long as it is not done out of conceit. In fact the hadeeth clearly makes it obligatory on the Muslim not to let his Izaar hang lower than his ankles, and that he must tuck it up even though his intention was like that of Abu Bakr in the hadeeth i.e. not done out of conceit. In fact Abu Bakr said: “One side of my Izaar hangs low if I do not take care of it”. In our times, however, people let their Izaars hang low, unlike Abu Bakr, and then they claim: “Well we do not do it out of arrogance!”. Don’t they realize the commands of Allaah’s Messenger to tuck up the Izaar and that his Izaar was extending to the middle of his shanks? Don’t they know that He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) never thinks about Makheelah? Isn’t he our example?

It is also clear that Abu Bakr did not say that: “I made my Izaar trailing”. In fact he said in one narration: “Sometimes my Izaar hangs low”. So, its his Izaar that goes down when as he said: “I do not take care of it”. Its clear that when he takes care of it it stays above his ankles, but when it gets loose it hangs low. Al-Hafidh Ibn Hajer reported that Ibn Sa’dd reported a narration from the way of Talha bin Abdullaah bin Abdur-Rahmaan bin Abee Bakr, that ‘Aaaishah رضي االله عنها وعنهم said: “Abu Bakr was Ahnaa (had an inclination in his back), his Izaar could not hold on him, it used to get loose around his loins”. Al-Hafidh also reported a narration from the way of Qayess Ibn Abee Haazim who said: “I visited Abee Bakr and he was a thin person.” [102]

[99] From Saheeh Al-Bukhaaree, V. 7, hadeeth # 675.
[100]Ibid. Also reported by Abee Dawood.
[101] The hadeeth was reported by Imaam Ahmad, Abdul Razzaaq, At-Tabaraanee and others. Al-Albaanee said: The hadeeth’s Isnaad is according to the conditions laid down by Ash-Shayekhan (i.e. the two Shayeks: Al- Bukhaaree and Muslim), As-Silsilah As-Saheehah, V. 4, P. 95. The part of the hadeeth starting with the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): If anyone trails his Izaar” and ending with “you are not of those who do so conceitedly” is reported by Al-Bukhaaree, Saheeh Al-Bukhaaree V. 7, hadeeth # 675.
[102] Fathul Baaree V. 10, P. 255.

Those who design garments, pants, etc. whose lower ends abide by the Sunnah, but when they wear them they get loose and sometimes trail below the ankles, resemble the case of Abu Bakr.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) considered that Abu Bakr was not “one of those who hang their garments out of conceit”, because Abu Bakr did not intend to lower his Izaar below the ankles, and it only trailed when he did not take care of it. Those who intend to trail out of conceit are threatened with a grave punishment:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

Allaah will not look (on the Day of Resurrection) [103] at person who drags his Izaar (behind him) out of conceit.” [104]

In another narration the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

Allaah will not look at a person , on the Day of Judgemt, who drags his Izaar out of pride and arrogance.” [105]

In addition, on the Day of Judgment, Allaah will not talk to or sanctify the Musbil. This is confirmed in the authentic hadeeth in which Abu Dharr reported the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as saying:

[103] See Appendix.
[104] Al-Bukhaaree, Muslim, and Ahmad. See Saheeh Al-Bukhaaree, V. 7, hadeeth # 675., and Saheeh Muslim, V. 3, Ahadeeth # 5191-5195.
[105] Saheeh Al-Bukhaaree, V. 7, hadeeth # 679 and Saheeh Muslim, hadeeth # 5201.

“There are three (kinds) of persons to whom Allaah will neither speak on the Day of Judgment, nor will He look at them nor purify them, and they will have a painful Punishment. He (Abu Darr) said: “Allaah’s Messenger repeated itthree times. Abu Dharr remarked: “They failed and they lost; who are these persons, O Messenger of Allaah? He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) replied: “The one who wears a trailing robe (the Musbil), the one who takes account of what he gives, and the seller of goods by false oaths.” [106]

Certainly Abu Bakr received a testimony from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he did not lower his Izaar out of arrogance. Those who intentionally make Isbaal, when did they receive a purifying testimony?

In another incident, Ubdullah Ibn Umar passed by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his Izaar was hanging low. He said describing this incident:

“I happened to pass before Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with my garment hanging low. He said: Abdullah, Tuck up your lower garment. I tucked it up, and he again said: “Tug it still further”. I tucked it still further and I went on tugging it afterward, whereupon some of the people said: “To what extent?” Thereupon he said: “To the middle of the shanks.” [107]

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not keep silent when he saw Abdullah bin Umar hanging low his Izaar. This shows that the prophibition of Isbaal for men is not restricted only to the case if it is done out of Makheelah. Abdullah bin Umar is one of the great Sahabah. Imagine what would the position of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) be if he sees the clothes on many Du’aat (those who invite others to this Deen), or even “scholars” each trailing his Jubbah,[108] garment, or pants? We know that Ibn Umar hastened to comply with the Prophet’s command. Now it takes hours, talks, lectures to convey the Prophet’s command and still you find people arguing that: “Well! As long as Isbaal is not done out of conceit then its OK!” Indeed it makes the clement person preplexed! To Allaah alone, is the complaint!

[106] Collected by Muslim (Saheeh Muslim, V.1, hadeeth # 192 and 193), Saheeh Abee Daawood, hadeeth # 3444, Saheeh At-Tirmithee # 967, Saheeh Ibn Majah, # 2208, An-Nassaa’ee, Book of Zakat, V.5, P. 81, Imaam Ahmad in his Musnad, V. 5, P. 148 and P. 162, and others. Al-Albaanee also reported it in Saheeh Al-Jaami’, V.3, hadeeth # 3062.

[107] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.
[108] Jubbah, a cloak.

Second Shubuha: The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) himself dragged his garment, so why is it that trailing is forbidden? People who say stand by the above statement take the following texts as their evidence:

Narrated Abu Bakra (رضي الله عنه): “We were with Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) when the sun eclipsed. Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stood up dragging his cloak till he entered the mosque…” [109]. In another narration, Abu Bakra said: “Allaah’s Messenger came out dragging his cloak till he reached the mosque.” [110] Still in another narration by Abu Bakra: “He got up dragging his garment hurriedly till he reached the mosque.” [111]

The other case is when the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) made an early salutation after the third rak’ah of an afternoon prayer. “A man called Al-Khirbaaq who had long arms got up and said: “Has the prayers been shortened, O Messenger of Allaah? He came out angrily trailing his cloak and when he came to the people he said: Is he telling the truth? They said: “Yes”. He then said one rak’ah, then gave the salutation, then made two prostrations (of forgetfullness), then gave the salutation.” [112]

The third incident as reported by Abur Rahman bin Abee Sa’eed Al-Khudree who narrated it from his father. He (the father) said: I went to Qibaa’ with the Messenger of Allaah(صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) on Monday till we reached (the habitation) of Banu Saalim. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stood at the door of ‘Itbaan and called him loudly. So he came out dragging his lower garment. Upon this Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “We have made this man to make haste”. ‘Itbaan said: “Messenger of Allaah, if a man parts with his wife suddenly without seminal emission, what is he required to do (with regard to bath)?”. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “It is with the seminal emission that bath becomes obligatory.” [113]

[109] Saheeh Al-Bukhaaree, V. 2, hadeeth # 150.
[110] ibid, hadeeth # 170.
[111] Saheeh Al-Bukhaaree, V. 7, hadeeth # 676.
[112] See Saheeh Muslim, V. 1, hadeeeth # 1187.
[113] Saheeh Muslim, V. 1, hadeeth # 674.

All of the above Ahadeeth are supporting evidences for the opinion that if a person does not intend to lower his garment, but it happens that he draggs it due to to certain circumstances, like being in a hurry, angry, etc. then he is not a Musbil by intention. Therefore, he is to be reminded but not blamed. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) came in a hurry, so did ‘Itbaan. Another exception is due to necessity.114 For example if someone has a wound on his ankle, he may cover it by extending his lower garment if he does not have any other means to protect it.

Third Shubuha: It was reported in the Musannaf of Ibn Abee Shayebah with an authentic chain of narrators that Abdullah bin Mas’oud (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) “used to dragg his lower garment; when he was asked about it he said: ‘I have thin shanks’. “ [115]

1-Al-Hafidh Ibn Hajer responded to this issue saying: “it indicates that he extended it lower than the recommended, which is the middle of the shanks. It is improper to suspect that he let it exceed the ankles as indicated by his response: ‘I have thin shanks’116. It is possible that he was not aware of the story of Umr bin Zarrarah,117 and Allaah knows best.” [118]

2-The narration about Ibn Mas’oud is of the Mawqoof [119] category opposed by many Marfoo’[120] narrations. Certainly the Marfoo’ takes precedence over the Mawqoof. The evidence is in what is established by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

[114] See Fathul Baaree, V. 10, P. 257.
[115] Musannaf Ibn Abee Shayebah, V. 6, P. 26 # 11.

[116] In fact Abdullah bin Mas’oud reported that the “The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) disliked ten things”. He mentioned them and amongst them was “the dragging of the Izaar (i.e. below the ankles). This was reported by Imaam Ahmad in his Musnad, V. 6, PP. 103-104, hadeeth # 4179 . The checker, Ahmad Shaakir, may Allaah’s Mercy be upon him, said: ”Its Isnaad is Saheeh”. This supports Al-Hafid’s position that the “Isbaal” in Abdullah bin Mas’oud’s garment was an extension lower than the middle of the shanks but not exceeding the ankles. Certainly Ibn Mas’oud would not opposee the Prophet’s position on Isbaal.

[117] Abu Umamah (رضي الله عنه) reported that: “While we were with the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), Umr Bin Zararah AlAnsaaree followed us and he was dressed with a cloak and a trailing Izaar. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) began to hold the side of his Thobe, humbling himself to Allaah and saying: ‘I am your slave, the son of your male-slave, the son of your female-slave”, until Umr heard it. Upon this he said: ‘O Messenger of Allaah!, I am a person with thin shanks’. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘O Umr! Allaah has perfected everything He has created; O Umr! Allaah does not like the Musbil.’ “-Reported by At-Tabaraanee and others. Al-Hafidh said: “Its narrators are Thuqaat (trustworthy). See Fathul Baaree, V. 10, PP. 275-276.

[118] Fathul Baaree, V. 10, P.276.
[119] Mawqoof, “stopped”; a narration from a Sahabee (Companion) not traced to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).
[120] Marfoo’, “raised”; a narration attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

The Fourth Shubuha: Some people consider the matters of Isbaal , the growing of the beard, and the entire outward appearance of the Muslim as “minor” or “trivial” issues. They base this conclusion on their understanding that the Deen of Allaah is divided into a “crust or a shell” and a “core”. The outward appearance is from the “crust” part.

This classification of Islamic matters is an innovation.[121] It is aimed at diluting the Deen of Allaah leaving it for the taste of men and women to decide for themselves whether they have to abide by some of its rules and regulations. In fact we are ordered by Allaah to “fully, perfectly, and whole-heartedly” enter the Deen of Islaam:

“O you who believe! Enter perfectly in Islaam and follow not the footsteps of Satan.” (Qur’aan 2:208)

Ibn Katheer said in his Tafseer (exegesis) of this ِAayah: “Enter in Islaam and obey all of its rules and regulations”. Al-Alloosee, may Allaah’s Mercy be upon him, commented about the same ِAayah, saying: “Entirely enter in Islaam and do not let anything of your outward and inward natures except that Islaam contains them leaving no room for anything else.” [122]

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered, forbade, warned and set the example regarding the Isbaal, the beard, the straightening of the lines in the prayers. So, the Muslim should not take these matters lightly because insisting one even one sin, no matter how small, may subject the Muslim to the threat of Allaah:

There is truth in the saying that: “had it not been for the shell, the core would spoil”! Islaam is an intact message. The deeds of the heart reflect on the outward behavior and appearance. This evident in the hadeeth in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Truly there is a piece of flesh in the body; if it is sound, the the whole body is sound, and if it is corrupt the whole body is corrupt. Truly it is the heart”-Saheeh Muslim, V. 3, # 3882.

What is also certain is that the outward appearance influences the inward condition. In the hadeeth reported by An-Nu’maan bin Basheer, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Straighten your rows (in prayers) or Allaah would certainly put your faces in contrary directions (i.e. would create dissension amongst you).”- Saheeh Muslim, V. 1, hadeeth # 874 and 875. In another narration reported by Abee Daawood, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “…or Allaah would make your hearts differ.”-See Saheeh Al-Jaami’, hadeeth # 1202.

[122] Rooh Al-Ma’aanee, V. 1. The Tafseer of ِAayah # 208 of Soorat Al-Baqara. Published in 1408/1987 by Daar Al-Fikr, Beirut, Lebanon.

So when they turned away (from the Path of Allaah), Allaah turned away their hearts (from the right Path).” (Qur’aan 61, 5)

Sahl bin Sa’d narrated that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Beware of the small sins! The similitude of the small sins is like a group of people who came down to the depth of a valley; one (person amongst them) brought a stick (of wood), and another (person) brought another stick (etc.), until they collected what was enough to get their bread baked. It is certain that when the small sins take hold of their possessor they destroy him (her).” [123]

Ubaadah bin Qurss said: “you do certain things that are “thinner than hair” in your sight (i.e. not blameworthy in your consideration), but at the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) they were considered from the grave offenses.” [124] When this saying of Ubaadah bin Qurss was mentioned to Muhammad Ibn Seereen,[125] he believed it and said: “I consider that trailing of the Izaar is one of the grave offenses because of the severe threat of Punishment that was related in the texts about it. People think of it as one of the minor sins because of their excessive ignorance and false pride.”[126]

[123] Reported by Imaam Ahmad and others. See As-Silsilah As-Saheehah, V. 1, hadeeth # 389.
[124] Reported by Ahmad and others. Waleed An-Nassr reported it as Saheeh in his book: “(The ruling on) Isbaal not done out of Conceit.” P. 29, second edition, 1411/1990. Publisher’s name not mentioned. 125 Abu Bakr, Muhammad Ibn Seereenn, died 110 Hj/729. He was one of the known Fuqahaa’ (Jurists) of the City of Bara-Iraq. He was famous for his in depth interpreatations of dreams.

[126] Reported in Al-Fath Ar-Rabbaanee Bitarteeb Musnad Al-Imaam Ahmad Ashayebaanee, by Ahmad Al-Bannaa As-Saa’aatee, V. 17, P. 291. Daar Ash-Shihaab, Egypt.

The Approved Length of the Lower Garment:

The Izaar (including pants) must be above the ankles and preferably to the middle of the shanks:

“I happened to pass before Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with my garment hanging low. He said: Abdullah, Tuck up your lower garment. I tucked it up, and he again said: “Tug it still further”. I tucked it still further and I went on tugging it afterward, whereupon some of the people said: “To what extent?” Thereupon he said: “To the middle of the shanks.” [127]

Huthaifah said: “Allaah’s Messenger took by shank (or by the muscle of my shank) and said: “This is the extent of the Izaar. If you dislike it, have it lower (i.e. above the lower end of the shank’s muscle). If you (still) dislike it, then (know that) it is not legitimate that the Izaar extend below the ankles.” [128]

Al-’Alaa bin Abdur Rahmaan reported that his father (Abdur Rahmaan bin Ya’qoob) said: “Abu Sa’eed Al-Khudree about wearing lower garment”. He said: “You have come to the man who knows it well. Allaah’s Messenger said: ‘The Izaar of the Muslim should be halfway down his legs-and he is guilty of no sin if it extends between that and the ankles, but what comes lower than the ankles is in Hell. (On the Day of Judgment), Allaah will not look at him who conceitedly trails his lower garment.’ “ [129]

[127] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.
[128] Reported by Ahmad, At-Ttirmithee, An-Nassaa’ee, and others. At-Tirmithee said it is sound and acceptable hadeeth (At-Tirmithee, Book of Dress # 1783). See As-Saheehah, V. 4, # 1765.
[129] Saheeh Abee Dawood, hadeeth # 3449. Also reported by Ibn Maajah. Al-Albaanee said it is Saheeh as in As-Saheehah, and in Saheeh Al-Jaami’ As-Sagheer, # 921.

Al-Hafidh Ibn Hajer, may Allaah’s Mercy be upon him, said: “It is concluded, therefore, that there are two two cases regarding the men’s Izaar: a highly recommended case where the length of the lower garment is halfway down the shanks, and a permissible length where its lower border is above the ankles.” [130]

Note: Shortening the lower garment above the middle of shanks is an exaggeration in Deen and it is prohibited.

What Clothes Are Covered Under The Laws Regarding Isbaal?

When it comes to the Issue of Isbaal for men, what matters is the length and not the kind of dress. Abdullah bin Umar reported that:

Isbaal is lower garment, Al-Qameess,[131] and turban [132]. If anyone trails any of them conceitedly, Allaah will not look at him on the Day of Resurrection.” [133]

Imaam Ibn Hazm said describing the Musbil:

Isbaal generally covers trousers, lower garments, shirts, and everything people wear.” [134]

[130] Fathul Baaree, V. 10, P. 259.

[131] Al-Qamees, the Shirt that covers the body halfway to the middle of the legs. Included in this category is the Morocon بُرنُس hooded cloak, جلاَّبية Jallaabiyyah (a loose shirt like garment, the common dress of the male population of Egypt), العبائة Al-’Abaa’ah (a cloak-like, woolen wrap, occasionally striped), and the like Fathul Baaree, V. 10, P. 260.

[132] This shows that trailing and hanging down is not confined to the Izaar in all of its forms. One should not exceed the usual customs and practices that do not oppose the Islamic teachings. The turban as well as its ends should not be very long in order to safeguard against conceit and arrogance besides this would be considered as extravagance. Some of toady’s lengthy turbans may need a special instrument to roll them! Similarly there is trailing and hanging in the wide sleeves of some garments especially in some parts of Egypt and in Sudan. Imaam Ibn Qayyim, may Allaah’s Mercy be upon him, said: “Lengthy and wide sleeves, which look like bags, were never worn by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) or anyone of his companions, and (their style) is in opposition to his Sunnah. Their permissibility is doubtful because they they are related to false pride”. Imaam Ash-Shawkaanee, may Allaah’s Mercy be upon him, described the clothes of some of the scholars as having “wide sleeves such that each one would be sufficient to make of it an outer garment or a shirt for one of his children or to one of the orphans!…”-Nayel Al-Awtaar, V. 2, 108.

[133] Saheeh Abee Dawood, # 3450, Saheeh Ibn Maajah, # 3567, An-Nassaa’ee, and Ibn Abee Shayebah. Shayekh Al- Albaanee authenticated it in Saheeh Al-Jaami’ # 2770.

[134] Ibn Hazm’s Al-Muhalla, V. 4, P. 100, the Chapter on Salaat (Prayers).

Al-Haafidh Ibn Hajer quoted At-Tabaree saying: “In the lifetime of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) most people used to wear the Izaar and Al-’Ardiyah (loose outer garments, cloaks, robes, etc.). But When people started wearing shirts and other kinds of clothes (like cloaks etc.), the same ruling of prohibition applied to the trailing and hanging of the Izaar was applied to them. Ibn Battaal said: ‘This is a good analogical deduction. So, even if there is no text that includes the Thobe , the prohibition clearly involves all (i.e. all dresses that hang low)’.” [135]

Isbaal And Prayers:

You may have noticed some people tugging up their lower garments (especially pants) when they are about to start their prayers. They refer to a hadeeth reported by Abee Dawood in which it is said that: “Allaah does not accept the prayers from a man trailing his lower garment”. However, the hadeeth is weak. Shayek Nassir ud Deen Al-Albaanee said: “Its Isnaad is weak, because of Abu Ja’far, an un-known as Ibnul Qattan said…So, whoever authenticated the Isnaad of this is mistaken.” [136]

Having said the above, one should be aware that intending to pray in a state of Isbaal out of conceit, subjects the Musbil to a grave punishment from Allaah. Abdullah bin Mas’oud said:“I heared Allaah’s Messenger saying:

‘Anyone who conceitedly trails his Izaar during prayers, Allaah has nothing to do with pardoning him and protecting him (from Hell or from bad deeds).” [137]

Another narration came as Mawqoof (i.e. a narration from a companion. In this case by Abdullah bin Mas’oud). It reads:

“The Musbil during prayer has nothing to do with pardoning him and protecting him (from Hell or from bad deeds).” [138]

[135] Fathul Baaree, V. 10, P. 260.
[136] Al-Albaanee, Mushkat ul Massabeeh, V. 1, # 761.

[137] Reported by Abee Dawood V. 1, Book of Salat, hadeeth # 637 (Arabic or English Texts). The narration is in At-Tabaraanee in Al-Mu’jam Al-Kabeer , V. 9, P. 315. The checker said: it is authentic.”

[138] Reported by Abee Dawood and At-Tayaalisee, V. 1, P. 352, Al-Baihaqee, V. 2, P. 432 (Book of Zuhd), Al-Haythamee in Majma’ Az-Zawaa’id, V. 5, P. 124 (he said: At-Tabaraanee reported it and its narrators are trustworthy), and Al-Albaanee authenticated it in Saheeh Al-Jaami’, hadeeth # 5888. Al-Hafidh Ibn Hajer said: “It was reported by At-Tabaraanee with a good Isnaad from Abdullah Ibn Mas’oud. An issue like this could not just be an opinion (i.e. of Abdullah Ibn Mas’oud)…”-Fathul Baaree, V. 10, P. 257.

The Musbil, therefore, should be aware that Isbaal is a great offense during prayers or after its completion. It should be also noted that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered that we should not make Kaft of our clothes or hair during prayers. Kaft is to draw, cluster, pile up, tuck up, or band clothes together right before or during prayers to prevent their spreading [139]. Like, for example, to bring together and assemble the sides of one’s Thobe between the legs when one is about to enter the prayers or during Ruk’oo or Sujood, to pile up the ends of the head-cover on the head or the shoulders, to tuck up the lower ends of the pants,[140] or the ends of the sleeves, etc. In the hadeeth narrated by Abdullah bin Abbaas ,رضي االله عنهما the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said::

“I have been ordered (and thus his Ummah) to prostrate on seven bones: on forehead (along with the tip of the nose), pointed towards his nose, both hands, both knees and the toes of both feet, and not to tuck up the clothes and the hair.” [141]

[139]See Ibn Al-Atheer in An-Nihaayah fee Ghareeb Al-hadeeth, V. 4, P. 184.

[140]This is not to be confused with tucking up and then cutting off the trailing ends of the lower garments halfway to the middle of the legs or to an extent that keeps the lower ends of the Thobe, pants, trousers, etc. above the ankles. Even if the lower end is within the recommended limits, it should not be tucked up at its end because that constitutes Kaft.

[141]Saheeh Al-Bukharee, V. 1, hadeeth # 774.

The Dress of Men

The dress of men is governed by the following legislations:

1-It is forbidden if it extends below the ankles. The Musbil is under the threat of punishment in Hell.
2-Isbaal itself is Makheelah.
3-If the Musbil intends conceit and arrogance, Allaah will not look at him on the Day of Judgment.
4-Isbaal is not confined to the lower garments. It covers the cloak, robe, pants,trousers, turban, sleeves, etc.
5-The person who does not intend Isbaal and his lower Izaar hangs low out of his control is not a Musbil.
6-The recommended length of the lower garment is halfway to the middle of the shanks, and the permissible is to up to the ankles.
7-The dress must not resemble that of the Kuffar.
8-The dress must not be for fame.
9-The dress must not resemble that of women.
10-The dress must not contain forbidden pictures (human and animal life), or material the essence of which is in disagreement with Islamic Principles including the immitation of the Kuffar.
11-Wearing golden rings, bracelets, necklace, etc. Is forbidden.
12-It is forbidden to wear pure silk.

 

Avoid Ten Ways That Nullify Islam (Nawaaqid-ul-Islaam) – by Dr. Saleh As-Saleh

Based Upon Shayekh Muhammad At-Tameemi’s
(rahimahullaah: may Allaah’s Mercy be upon him)
Classification. Prepared  By  Dr. Saleh As-Saleh

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Know, may Allaah’s Mercy be upon you, that Allaah (subhanahuhu wa ta’ala: Far is He removed from every imperfection, the Most High) made it very clear that mankind must follow Islaam, hold to it and dissociate from whatever contradicts it. The declaration that Laa Ilaaha Illallaah “There is none worthy of worship except Allaah” not only negates all false deities and confirms worship only to Allaah, it also requires the complete dissociation from any form of worship to any false deity;

Allaah (subhanahuhu wa ta’ala) says:

“There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in Taaghut (false deities) and believes in Allaah, then he has grasped the most trustworthy handhold that will never break.”(Qur’an 2: 256)

Furthermore, to declare that Muhammad (sallallaahu ‘alayhe wa sallam: may Allaah Exalt his mention and safeguard him and his message) is the Messenger and slave of Allaah requires the belief that Muhammad (sallallaahu ‘alayhe wa sallam) is trusted by Allaah (subhanahu wa ta’ala) to deliver the Message of Islaam, and that Muhammad (sallallaahu ‘alayhe wa sallam) is to be followed and obeyed because Allaah (subhanahu wa ta’ala) decreed in the Qur’an:

“And whatsoever the Messenger gives you, take it. And whatsoever he forbids you, abstain (from it) and fear Allaah. Verily, Allaah is severe in punishment.” (Qur’an 59: 7)

All the ways and methods that are needed by the Muslim to fulfill this declaration of Tawheed [2] are explained in the Qur’an and by the Prophet Muhammad (sallallaahu ‘alayhe wa sallam).

Allaah (subhanahu wa ta’ala) and His Messenger (sallallaahu ‘alayhe wa sallam) warned that there are ways that lead to Shirk,[3] Kufr [4] and rejection of Faith. The Muslim must be very knowledgeable about Tawheed so that he does not indulge in practices and concepts that contradict the essence of Islaam. The most dangerous and widely existing ways that breach Tawheed are:

ONE: Shirk in the worship of Allah: to associate something and/or anyone in the worship of Allaah:

“Verily Allaah forgives not setting up rivals in worship with Him, but He forgives whom He pleases other sins than that.” (Qur’an 4: 116)

“Verily, whosoever sets up rivals in worship with Allaah, then Allaah has forbidden AlJannah for him, and the Fire will be his abode.” (Qur’an 5: 72)

TWO: Setting up intermediaries between a person and Allaah is Kufr (disbelief): calling upon them and seeking their intercession and depending upon them. Those who do this are taking “associates” with Allaah and this is Shirk.

Allaah (subhanahu wa ta’ala) says (what means):

“Then set not up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshiped). (Qur’an 2: 22)

The Prophet (sallallaahu ‘alayhe wa sallam) was asked: ‘Which sin is the Gravest? He said: “That you set up rivals unto Allaah (despite the fact) that He has created you.”[5]

Allaah (subhanahu wa ta’ala) says (what means):

“And call not on other than Allaah, any that will neither profit you, nor hurt you but if (in case) you did so, you shall certainly be one of Ath-thalimeen (who commit Shirk)”. (Qur’an 10:106)

THREE: Believing that the Mushrikeen (those who commit Shirk) are not Kufar or doubting their Kufr or defending and correcting the beliefs of the Kufar, is Kufr.

Allaah (subhanahu wa ta’ala) says (what means):

“And if any amongst you who take them (wholeheartedly) as friends, then surely he is one of them.”(Qur’an 5: 51)

This is one of the greatest contradictions to Tawheed. Here it is important to caution that many Muslims are reluctant (and feel ashamed) to say the word “Kufr” to describe a disbeliever or to point out their acts of Shirk. Some even look at the Kufar with great deal of admiration, fear and obedience. Those have an inferiority complex that leads them to become blind followers and defenders of the Kufar and their ways. They are at grave danger since this may “melt” their identity.

The Muslim’s position about these matters must be dissociation from Kufr and Shirk, but Love for Allaah (subhanahu wa ta’ala), His Prophet (sallallaahu ‘alayhe wa sallam) and the believers:

“Let not the believers take the disbelievers as Awliyaa’ (supporters, helpers, etc.) instead of believers, and whoever does that will never be helped by Allaah in any way, except if you indeed fear a danger from them. And Allaah warns you against Himself (His punishment), and to Allaah is the final return.” (Qur’an 3: 28)

FOUR: The belief that guidance by someone other than the Prophet Muhammad (sallallaahu ‘alayhe wa sallam) is better or that ruling by other than the rule of Muhammad (sallallaahu ‘alayhe wa sallam) is better, then this is Kufr. The rule of Muhammad (sallallaahu ‘alayhe wa sallam) is the rule of Allaah:

“But no, by your Lord, they can have no true Faith (al-waajib: which is dutiful upon them), until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept (them) fully with submission.”(Qur’an 4: 65)

Some examples of this are:

(a) The belief that systems and laws made by human beings are better than, or equal to the Sharee’ah of Islaam; or that Islamic system is not suitable for the contemporary times, and that Islaam is the cause of backwardness of the Muslims.

(b) The belief that enforcing the punishments prescribed by Allaah (subhanahu wa ta’ala), such as cutting of the hand of the thief or the stoning of an adulterer, is not suitable for this day and age.

FIVE: Hating any command or anything of the Prophet’s (sallallaahu ‘alayhe wa sallam) Message despite practicing it is Kufr.

Allaah (subhanahu wa ta’ala) says (what means):

“That is because they hate that which Allaah has sent down, so He has made their deeds fruitless.” (Qur’an 47: 9)

SIX: Mocking any part of Islaam or any of Allaah’s Names and Attributes is Kufr. Allaah, the Most High, says (what means):

“Was it at Allaah, and His signs, and His Messenger that you were mocking? Make no excuse, you have disbelieved (became Kufar) after you had believed.”(Qur’an 9: 65-66)

SEVEN: Involvement in Magic: considering it permissible to practice and spread ways that may (i) sway man from the good things he likes (e.g., using magic to sow discord between a man and his wife) or (ii) reduce man to do what he dislikes or is bad for him. These ways of magic are Satanic.

Allaah (subhanahu wa ta’ala) says (what means):

“Solomon did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels (put coma after the word angels) Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said: We are only for trial, so disbelieve not (by learning the magic from us).”(Qur’an 2: 102)

Today, we see many people seek help from the so called fortunetellers. They believe that these tellers know what will happen. This is Kufr. The Prophet (sallallaahu ‘alayhe wa sallam) warned that:

“Whoever goes to a priest (soothsayer or a fortuneteller), and believes him in what he says has committed Kufr and denied what was revealed to Muhammad (sallallaahu ‘alayhe wa sallam)”

EIGHT: Standing by the Mushrikeen, supporting them and helping them against the Muslims (so that they will be the prevalent ones) is Kufr.

Allaah (subhanahu wa ta’ala) says (what means):

“And he amongst you who take them as friends (WHOLEHEARTEDLY), then surely he is one of them.” (Qur’an 5: 51)

NINE: Believing that some “special” people don’t have to follow the Prophet (sallallaahu ‘alayhe wa sallam) is Kufr because this negates the second part of the declaration of Tawheed ‘Muhammad is the slave and Messenger of Allaah,” since this constitutes desiring a “religion” other than Islaam. Allaah (subhanahu wa ta’ala) says (what means):

“And whoever desires a religion other than Islaam, it will never be accepted from him, and in the Hereafter he will be one of the losers.” (Qur’an 3: 85)

TEN: Completely turning away from the religion of Allaah, not learning it and practicing it, is Kufr.

“And who does wrong than the one to whom are recited the Aayat (proofs, evidences, verses, revelations, etc.) of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the Mujrimin (criminals, disbelievers, polytheists, sinners etc.)” (Qur’an 32: 22)

and He, the Most High, also says (what means):

“But those who disbelieve turn away from that about which they are warned.” (Qur’an 46:3).

An authentic hadeeth reported in Saheeh Al-Jaami’ (a collection of authentic narrations verified by the Scholar of hadeeth Sheikh Muhammad Nassir Ad-Deen al-Albaani) V.2 # 5939. Believing in sorcery and horoscopy is as setting up rivals with Allaah. This is Shirk.

Finally, it must be pointed out that there is no difference (in accountability) between the one who seriously commits any of the above acts or the one who claims to be just “joking”, “playing” or “mocking”! The only exception is when someone commits any of these acts under compulsion; even then his heart must be filled with faith and Tawheed of Allaah.

Another serious matter is that the issue of declaring someone Kufr (rulers or ruled). This is not left for the unlearned of the common Muslims or heads of hizbee-groups or the like. It is to be left to the reliable scholars who follow the Qur’an, authentic Sunnah in the context of the Salaf’s way of understanding the Deen, not to innovators and the politically and emotionally driven ones. We must fear Allah in this matter which had caused and is still causing deviation in the Ummah at large.

We seek refuge in Allaah from such deeds and we ask Him to make the truth clear to us all.

Appendix
Definition of Taaghut

Taaghut: Derived from Tughyaan, exceeding the limits. So:

1. Whatever is worshipped instead of or to the exclusion of Allaah is a Taaghut. So, any human being who is pleased to be set as an object of worship is a Taaghut.

2. The one who exceeds the limits concerning following and obedience to other than Allaah, and sets others as rivals with Allaah, then himself is a Taaghut.

3- Those who make Istihlaal, making the unlawful lawful or vice versa, and are obeyed for that are Taaghut, because they are being set as Lords besides Allah. Here it must be known that obeying them on their Istihlaal is divided into three categories:

(i) The person obeys them while pleased and content by their saying, giving precedence to their judgments, and discontent with Allaah’s ruling, then he is a Kufr.

(ii) The person obeys them while accepting Allaah’s ruling and knowing that it is the best and the most fitting to man, but due to lowly desire in himself he chooses otherwise. For example, he may be seeking a job, and so forth. In this case it is not Kufr, rather he is a Faasiq (rebellion, disobedient).

(iii) The person obeys them due to ignorance, thinking that their rulings are those of Allaah’s. This is subdivided into two cases:

(a) The person is able to know the truth by himself, but he is negligent. In this case he is sinful, because Allaah ordered to ask the people of knowledge when matters are not known.

(b) The person is not knowledgeable and unable to learn but he follows them by way of blind following believing that it is the truth. In this case there is nothing upon him, i.e not held blameworthy. [See Al-Qawlul Muffed ‘Alaa Kitaab at-Tawheed, by our Shayekh Muhammad bin Salih Al-‘Uthaimeen, v.2, pp. 157-158, with slight adaptation].

4. It covers also all that which opposes Allaah’s Judgment. And this is of different levels and ranks. Some may lead to exiting the fold of Islam, while others don’t.

Some examples on Taaghut:

Those followed, like soothsayers, magicians, and evil “scholars,” are Taaghut. Those pleased for being worshipped besides Allaah, as well as idols, are Taaghut

Very Important to Remember

(i) General Statements of Imputation of Kufr.

This is known as Itlaaq-ut-Takfeer: stating in the general sense, such as to say, “whoever does or says such and such,”from what is known to be Kufr then he is a Kafir.

(ii) Applicability on a particular person:

This is known at Takfeer-ul-Mu’ayyan It is to impute what is generally stated to be Kufr on a particular person. This can be established only after conditions of Takfeer (imputing Kufr) are met as well as all impediments which may hinder the imputing of Kufr are removed.

(iii) Who Are the Ones who advise on these Enormous Matters?

The Imputation of Kufr is very serious and it is not left for common Muslims or the student of knowledge to decide. Surely the reliable scholars following the path of the salaf are the ones who can advise concerning these immense issues. So people should refrain and hold themselves so as not to hasten to impute Kufr on a particular person before the evidences are established and impediments are removed.

And Allaah, the Most High, Knows best.

Footnotes:

[1] Taaghut: It may be Satan and/or anyone who is worshipped other than Allah and is pleased and/or calls for it. [See Appendix]. Here I relate a very important benefit explaining the issue of Taaghut which is often misunderstood by enthusiastic young Muslims and it is by Shayekh Sulaimaan Ibn Samhaan (rahimahullaah: may Allaah’s Mercy be upon him). He said: “It should be known that the one who seeks judgments from the Taaghut, or rules by other than Allaah’s rule while believing that (these) judgments are more perfect and better than the Judgment of Allaah and His Messenger, then this is disbelief (Kufr ‘aqadi: pertaining to creed) that takes the person out of the fold of Islam-as it is mentioned in the ten nullifiers of Islam. However, as to the one who does not believe as such but resorted to the Taaghut judgment while believing that it to be false, then this is of the practical type of disbelief (Kufr’amali: lesser type that does not take the person from Islam). [See Irshaadut-Taalib Ilaa Ahamadil-Mataalib, p. 19.] In addition, anyone (ruler or ruled) who equates the judgment of Allaah and His Messengers to that of man, or believes that the rules of man are more fitting to our times than the Islamic laws, commits Kufr [See Shayekh bin Baaz’s (rahimahullaah) details on this matter in Qadiyyatu-t-Takfeer bayna ahlis-sunnah wa ffiraqu-d-Dalaal, by Shayekh Sa’eed Ibn Wahf Al-Qahtaani, pp. 72-73.]

It is, therefore, concluded that the term Taaghut in itself does not necessarily translate into major disbelief and apostasy, since every Kufr is Taaghut, but not every Taaghut is Kufr. Imaam Ibnul Qayyim (rahimahullaah) considered that figurative interpretations of Allaah’s Names and Attributes through scholastic ways, and giving precedence to the intellect over the legal texts as Taaghuts (in as-Sawaa’iq alMursalah, v.2, 632-633). Certainly, none considers every level of these distortions as a major Kufr!!

[2] Tawheed: Belief in Oneness and Uniqueness of Allah. Allah is One in His Lordship, One in His God-ship, and One in His Actions, Names and Attributes.

[3] Shirk: Associating anyone/anything in the worship of Allaah (subhana wa ta’ala) or setting up rivals with Allaah (subhana wa ta’ala).

[4] Kufr: Disbelieving in Allah (subhana wa ta’ala) and His Messengers whether by denial, doubts, suspicion, aversion, jealousy, arrogance or following some whims which deters one from adhering to the Message.

[5] Collected by Al-Bukahari and Muslim.

Visit the Website of Dr. Saleh as Saleh Rahimahullaah : http://understand-islam.net

Ahadith about Dajjal and Portents of the Hour

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 370
Ahadith about Dajjal and Portents of the Hour

1808. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: One morning the Messenger of Allah (sallallaahu ’alayhi wa sallam) made a mention of Dajjal, and he described him to be insignificant and at the same time described him so significant that we thought he was on the date-palm trees (i.e., nearby). When we went to him (the Prophet (sallallaahu ’alayhi wa sallam)) in the evening, he perceived the sign of fear on our faces. He said, “What is the matter with you?” We said: “O Messenger of Allah, you talked about Dajjal this morning raising your voice and lowering it until we thought he was hiding in the palm-trees grove: He said: “Something other than Dajjal make worry about you. If he appears while I am with you, I will defend you against him. But if he appears after I die, then everyone of you is his own defender. Allah is the One Who remains after me to guide every Muslim. Dajjal will be a young man with very curly hair with one eye protruding (with which he cannot see). I compare (his appearance) to that of Al-`Uzza bin Qatan. He who amongst you survives to see him, should recite over him the opening Ayat of Surat Al-Kahf (i.e., Surat 18: Verses 1-8). He will appear on the way between Syria and Iraq and will spread mischief right and left. O slaves of Allah! Remain adhered to the truth.” We asked: “O Messenger of Allah! How long will he stay on the earth?” He said, “For forty days. One day will be like a year, one day like a month, one day like a week and the rest of the days will be like your days.” We said: “O Messenger of Allah! Will one day’s Salat (prayer) suffice for the Salat of that day which will be equal to one year?” Thereupon he said, “No, but you must make an estimate of time and then offer Salat.” We said: “O Messenger of Allah! How quickly will he walk upon the earth?” Thereupon he said, “Like cloud driven by the wind (i.e., very quickly). He will come to the people and call them to his obedience and they will affirm their faith in him and respond to him. He will then give command to the sky and it will send its rain upon the earth and he will then send his command to the earth and it will grow vegetation. Then in the evening their pasturing animals will come to them with their humps very high and their udders full of milk and their flanks stretched. He will then come to another people and invite them, but they will reject him and he will leave them, in barren lands and without any goods and chattels! He would then walk through the waste land and say to it: `Bring forth your treasures’, and the treasures will come out and follow him like swarms of bees. He will then call a person brimming with youth and strike him with the sword and cut him into two pieces and make these pieces lie at a distance, which is generally between the archer and his target. He will then call that young man and he will come forward, laughing, with his face gleaming out of joy; and it will be at this very time that Allah will send `Isa (Jesus), son of Maryam (Mary) who will descend at the white minaret in the eastern side of Damascus, wearing two garments lightly dyed and placing his hands on the wings of two angels. When he will lower his head, there would fall drops of water from his head, and when he will raise it up, drops like pearls would scatter from it. Every disbeliever who will find his (i.e., `Isa’s) smell will die and his smell will reach as far as he will be able to see. He will then search for Dajjal until he will catch hold of him at the gate of Ludd (village near Jerusalem), and will kill him. Then the people, whom Allah will have protected, will come to `Isa son of Maryam, and he will wipe their faces and will inform them of their ranks in Jannah, and it will be under such conditions that Allah will reveal to `Isa these words: `I have brought forth from amongst my slaves such people against whom none will be able to fight, so take these people safely to the mountain.’ And then Allah will send Ya’juj and Ma’juj (Gog and Magog people) and they will sworn down from every slope. The first of them will pass the Lake Tabariyah (near the Dead Sea in Palestine) and drink all its water. And when the last of them will pass, he will say: `There was once water there.’ Prophet `Isa (sallallaahu ’alayhi wa sallam) and his companions will then be so much hard-pressed that the head of an ox will be dearer to them than one hundred dinar, and `Isa along with his companions, will make supplication to Allah, Who will send insects which will attack their (Ya’juj and Ma’juj people) neck until they all will perish like a single person. Prophet, `¦sa and his companions will then come down and they will not find in the earth as much space as a single span which would not be filled with their corpses and their stench. Prophet `Isa and his companions will then again beseech Allah, Who will send birds whose necks will be like those of Bactrian camels, and they will carry them and throw them where Allah will desire. Then Allah will send down rain which will spare no house in the city or in the countryside. It would wash away the earth until it appears like a mirror. Then the earth will be told to bring forth its fruit and restore its blessings; and as a result of this, there will grow such a big pomegranate that a group of people will eat from it and seek shelter under its skin. Milk will be so blessed that the milk of one she-camel will suffice for a large company and the cow will give so much milk, that it will suffice for a whole tribe. The sheep will give so much milk that the whole family will be able to drink out of that, and at that time Allah will send a pleasant wind which will soothe people even under their armpits, and will take the life of every Muslim and true believer, and only the wicked will survive. They will commit adultery in public like asses and the Resurrection Day will be held.”
[Muslim].

1809. Rib`i bin Hirash (May Allah be pleased with him) said: I accompanied Abu Mas`ud Al-Ansari to Hudaifah bin Al-Yaman (May Allah be pleased with them). Abu Mas`ud said to him: “Tell us what you heard from the Messenger of Allah (sallallaahu ’alayhi wa sallam) about Dajjal (the Antichrist).” Hudaifah said: He (sallallaahu ’alayhi wa sallam) said, “Dajjal will appear, and with him will be water and fire. That which people consider to be water will in fact be a burning fire, and that which people will consider to be fire will in fact be cool and sweet water. He who from amongst you happens to face him, should jump into that which he sees as fire for that will be nice and sweet water.” Abu Mas`ud said: “I have also heard this from the Messenger of Allah (sallallaahu ’alayhi wa sallam).”
[Al-Bukhari and Muslim]

1810. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Dajjal (the Antichrist) will appear in my Ummah and he will stay in the world for forty. I do not know whether this will be forty days or forty months or forty years. Allah will then send (Prophet) `Isa (Jesus), son of Maryam (Mary). `Isa will pursue him and slaughter him. Then people will survive for seven years (i.e., after the demise of `Isa) in the state that there will be no rancour between two persons. Then Allah will send a cool breeze from the side of Ash-Sham. None will remain upon the face of the earth having the smallest particle of good or Faith in him but he will die, so much so that even if someone amongst you will enter the innermost part of a mountain, this breeze will reach that place also and will cause him to die. Only the wicked people will survive and they will be as fast as birds (i.e., to commit evil) and as ferocious towards one another as wild beasts. They will never appreciate the good, nor condemn evil. Then Shaitan (Satan) will come to them in the garb of a man and will say: `Will you not obey me?’ They will say: `What do you order us to do?’ He will command them to worship idols. They will have abundance of sustenance and will lead comfortable lives. Then the Trumpet will be blown. Every one hearing it, will turn his neck towards it and will raise it. The first one to hear that Trumpet will be a man who will be busy repairing the basin for his camels. He will become unconscious. Allah will send, or will cause to send, rain which will be like dew and there will grow out of it (like wild growth) the bodies of the people. Then the second Trumpet will be blown and they will stand up and begin to look around. Then it will be said: `O people! Go to your Rubb.’ Then there will be a command: `Make them stand there.’ After it they will be called to account. Then it will be said: `Separate from them the share of the Fire.’ It will be asked: `How much?’ It will be said: `Nine hundred and ninety-nine out of every thousand.’ That will be the Day which will make children hoary-headed men because of its terror and that will be the Day when the Shin will be uncovered.”
[Muslim].

1811. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There will be no land which will not be trampled by Dajjal (the Antichrist) but Makkah and Al-Madinah; and there will be no passage leading to them which will not be guarded by the angels, arranged in rows. Dajjal will appear in a barren place adjacent to Al-Madinah and the city will be shaken three times. Allah will expel from it every disbeliever and hypocrite.
[Muslim].

1812. Anas (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Dajjal (the Antichrist) will be followed by seventy thousand Jews of Isfahan and will be dressed in robes of green coloured satin.”
[Muslim].

1813. Umm Sharik (May Allah be pleased with her) reported: I heard the Prophet (sallallaahu ’alayhi wa sallam) saying, “People will run away from Dajjal (the Antichrist) seeking shelter in the mountains.
[Muslim].

1814. `Imran bin Hussain (May Allah be pleased with them) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Between time of the creation of Adam and the Resurrection Day, there is nothing greater than the mischief of Dajjal (the Antichrist).
[Muslim].

1815. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: I heard the Prophet (sallallaahu ’alayhi wa sallam) saying, “Dajjal (the Antichrist) will come forth and a person from amongst the believers will go towards him and the armed watchmen of Dajjal will meet him and they will say to him: `Where do you intend to go?’ He will say: `I intend to go to this one who has appeared.’ They will say to him: `Don’t you believe in our lord (meaning Dajjal)?’ He will say: `There (i.e., we know Him to be Allah, Alone, without any partners) is nothing hidden about our Rubb.’ Some of them will say: `Let us kill him’, but some others will say: `Has your lord (Dajjal) not forbidden you to kill anyone without his consent?’ So they will take him to Dajjal. When the believer will see him, he will say: `O people! This is Dajjal about whom the Messenger of Allah (sallallaahu ’alayhi wa sallam) has informed us.’ Dajjal will have him laid on his stomach and have his head. He will be struck on his back and on his stomach. Dajjal will ask him: `Don’t you believe in me?’ He will say: `You are the false Messiah.’ He will then give his order to have him sawn with a saw into two from the parting of his hair up to his legs. After that Dajjal will walk between the two halves and will say to him: `Stand up’, and he will stand on his feet. He will then say to him: `Don’t you believe in me?’ The person will say: `It has added to my insight that you are Dajjal’. He will add: `O people! He will not be able to behave with anyone amongst people in such a manner after me.’ Dajjal will try to kill him. The space between his neck and collarbone will turn into copper and he will find no way to kill him. So he will catch hold of him by his hand and feet and throw him into (what appears to be the fire). The people will think that he has been thrown into the fire whereas he will be thrown into Jannah.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) added, “He will be the most eminent amongst the people with regard to martyrdom near the Rubb of the worlds.”
[Muslim]

1816. Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: No one asked the Messenger of Allah (sallallaahu ’alayhi wa sallam) more about Dajjal than I asked him. He said to me, “He will not harm you.” I said: “O Messenger of Allah, it is reported that he will have with him a mountain of bread and a river full of water.” Thereupon he said, “He (Dajjal) is far too worthless and insignificant near Allah (to let him deceive the believers).
[Al-Bukhari and Muslim].

1817. Anas (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There has not been a Prophet who has not warned his Ummah of that one-eyed liar (Dajjal). Behold, he is blind in one eye and your Rubb (Allah) is not blind. On his forehead are the letters: (K.F.R.) (meaning Kafir- disbeliever).”
[Al-Bukhari and Muslim].

1818. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Let me tell you something about Dajjal (the Antichrist) which no Prophet had told his people. He is blind (in one eye) and will bring with him something like Jannah and Hell; but what he calls Jannah will be in fact Hell.”
[Al-Bukhari and Muslim].

1819. `Abdullah bin `Umar (May Allah be pleased with them) said: One day the Messenger of Allah (sallallaahu ’alayhi wa sallam) mentioned Al-Masih Dajjal (the Antichrist) in the presence of the people and said, “Verily, Allah is not one-eyed but Al-Masih Ad-Dajjal is blind in the right eye which looks like a swollen grape.”
[Al-Bukhari and Muslim]

1820. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah(sallallaahu ’alayhi wa sallam) said, “The Last Hour will not come until the Muslims fight against the Jews, until a Jew will hide himself behind a stone or a tree, and the stone or the tree will say: `O Muslim, there is a Jew behind me. Come and kill him,’ but Al-Gharqad tree will not say so, for it is the tree of the Jews.
[Al-Bukhari and Muslim].

1821. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “By Him in Whose Hand my soul is, the world will not come to an end until a man passes by a grave and will lie over it saying, `Would that I were in this grave (i.e., dead)!’ Not he will say so because of religious reasons but because of widespread mischief and severe trials of this world.”
[Al-Bukhari and Muslim].

1822. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The Hour will not come to pass before the River Euphrates dries up to unveil the mountain of gold, for which people will fight. Ninety-nine out of one hundred will die (in the fighting) and every man amongst them will say: `Perhaps I may be the only one to remain alive.”’

Another narration is: “The time is near when the River Euphrates will dry up to unveil a treasure of gold. Whosoever may be alive at that time, should not take anything of it.”
[Al-Bukhari and Muslim]

1823. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “People will desert Al-Madinah in spite of it being in better condition except for wild beasts and birds. The Last Hour will happen upon two shepherds of the tribe of Muzainah. They will enter Al-Madinah driving their sheep but will find it full of wild beasts and would turn away. When they will arrive at the hill named Thaniyyat-ul-Wada` they will fall on their faces.
[Al-Bukhari and Muslim].

1824. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “From your caliphs there will be one in the Last Days who will distribute wealth without counting it.”
[Muslim].

1825. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “A time will come when a man will go about with alms from his gold and will not find anyone to receive it. One man will be seen being followed by forty women dependant upon him on account of the scarcity of men and excess of women.
[Muslim].

1826. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “A man bought a piece of land from another man, and the buyer found a jar filled with gold in the land. The buyer said to the seller: `Take your gold, as I bought only the land from you and not the gold.’ The owner of the land said: `I sold you the land with everything in it.’ So both of them took their case before a third man who asked: `Have you any children?’ One of them said: `I have a boy.’ The other said, `I have a girl.’ The man said: `Marry the girl to the boy and spend the money on them; and whatever remains give it in charity.”’
[Al-Bukhari and Muslim].

1827. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There were two women, each had her child with her. A wolf came and took away the child of one of them. One woman said to her companion: `The wolf has taken your son.’ The other said: `It has taken your son.’ So both of them took the dispute to Prophet Dawud (David) (sallallaahu ’alayhi wa sallam) who judged that the boy should be given to the older lady. Then they went to Prophet Sulaiman (Solomon) (sallallaahu ’alayhi wa sallam) son of Dawud and put the case before him. Prophet Sulaiman said: `Give me a knife so that I may cut the child into two and give one half to each of you.’ The younger woman said: `Do not do so; may Allah bless you! He is her child.’ On that Prophet Sulaiman decided the case in favour of the younger woman.
[Al-Bukhari and Muslim].

1828. Mirdas Al-Aslami (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “The pious men will depart one after another, the dregs of people, like the sediment of barley or dates will remain; Allah will not raise them in value and esteem.
[Al-Bukhari].

1829. Rifa`ah bin Rafi` Az-Zuraqi (May Allah be pleased with him) said: Jibril (Gabriel) came to the Prophet (sallallaahu ’alayhi wa sallam) and asked him: “How do you estimate among you those who participated in the battle of Badr?” He replied, “They were the best of Muslims” (or he may have said something similar to that). Jibril said: “The same is the case with the angels who were at Badr.”
[Al-Bukhari].

1830. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If Allah afflicts punishment upon a nation, it befalls the whole population indiscriminately and then they will be resurrected and judged according to their deeds.
[Al-Bukhari and Muslim].

1831. Jabir (May Allah be pleased with him) said: There was a trunk of a date-palm tree upon which the Prophet (sallallaahu ’alayhi wa sallam) used to recline while delivering Khutbah (sermon). When a pulpit was placed in the mosque, we heard the trunk crying out like a pregnant she-camel. the Prophet (sallallaahu ’alayhi wa sallam) came down from the pulpit and put his hand on the trunk and it became quiet.

Another narration is: The Prophet (sallallaahu ’alayhi wa sallam) used to stand by a tree or a date-palm on Friday (to give the Khutbah). Then an Ansari woman or man said, “O Messenger of Allah! Shall we make a pulpit for you?” He replied, “If you wish.” So they made a pulpit for him and when it was Friday, the Prophet (sallallaahu ’alayhi wa sallam) sat on the pulpit [to deliver the Khutbah (sermon)] and the trunk of the date-palm on which he used to recline cried out as if it would split asunder.

 Another narration is: It cried like a child and the Prophet (sallallaahu ’alayhi wa sallam) descended (from the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet (sallallaahu ’alayhi wa sallam) said, “It was crying for (missing) what it used to hear of Dhikr near it.”
[Al-Bukhari].

1832. Abu Tha`labah Al-Khushani (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah, the Exalted, has laid down certain duties which you should not neglect, and has put certain limits which you should not transgress, and has kept silent about other matters out of mercy for you and not out of forgetfulness, so do not seek to investigate them.
[Ad-Daraqutni and others]

1833. `Abdullah bin Abu `Aufa (May Allah be pleased with them) said: We accompanied the Messenger of Allah (sallallaahu ’alayhi wa sallam) in seven expeditions, and we ate locusts.
[Al-Bukhari and Muslim].

1834. Abu Hurairah (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “A believer should not be stung twice from the same hole.
[Al-Bukhari and Muslim].

1835. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There are three (types of) people with whom Allah will neither speak on the Day of Resurrection nor purify them (from sins) and there will be a painful chastisement for them: A person who has spare water in a desert and he refuses to give it to the traveller; a person who sells a commodity to another person after the afternoon prayer and swears by Allah that he has bought it at such and such price, and the buyer pays him accordingly though in reality it was not true; and a person who pledges allegiance to an Imam (leader) just for some worldly benefit, and then if the Imam bestows on him (something out of that) he fulfills his allegiance, and if does not give him, he does not fulfill it.”
[Al-Bukhari and Muslim].

1836. Abu Hurairah (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Between the two Blowing of the Trumpet there will be an interval of forty.” The people said, “O Abu Hurairah! Do you mean forty days?” He said, “I cannot say anything.” They said, “Do you mean forty years?” He said, “I cannot say anything.” They said, “Do you mean forty months?” He said, “I cannot say anything. The Prophet added: `Everything of the human body will perish except the last coccyx bone (end part of the spinal cord), and from that bone Allah will reconstruct the whole body. Then Allah will send down water from the sky and people will grow like green vegetables‘.”
[Al-Bukhari and Muslim].

1837.  Abu Hurairah (May Allah be pleased with him) reported: Once the Prophet (sallallaahu ’alayhi wa sallam) was speaking to us when, a bedouin came and asked him: “When will the Last Day be?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) continued his talk. Some of those present thought that he had heard him but disliked the interruption and the other said that he had not hear him. When the Messenger of Allah (sallallaahu ’alayhi wa sallam) concluded his speech he asked, “Where is the one who inquired about the Last Day?” The man replied: “Here I am.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) replied, “When the practice of honouring a trust is lost, expect the Last Day.” He asked: “How could it be lost?” He replied, “When the government is entrusted to the undeserving people, then wait for the Last Day.”
[Al-Bukhari].

1838. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Your leaders will lead you in Salat (prayer). If they conduct it properly, you and they will be rewarded; but if they make mistakes you will earn the reward and they will be held responsible (for the mistakes).”
[Al-Bukhari].

1839. Abu Hurairah (May Allah be pleased with him) said in the interpretation of the Ayah reported: “You are the best of peoples ever raised up for (the benefit of) mankind…” (3:110): The best for mankind are those who bring them with chains round their necks till they embrace Islam (and thereby save them from the eternal punishment in the Hell-fire, and make them enter Jannah in the Hereafter).”
[Al-Bukhari].

1840.  Abu Hurairah (May Allah be pleased with him) said: the Prophet (sallallaahu ’alayhi wa sallam) said, “Allah marvels at those people who enter Jannah in chains.”
[Al-Bukhari].

1841. Abu Hurairah (May Allah be pleased with him) said: the Prophet (sallallaahu ’alayhi wa sallam) said, “The dearest parts on the face of the earth near Allah are its mosques, and the most hated parts near Allah are its markets.”
[Muslim].

1842. Salman Al-Farisi (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Do not, if you can help, be the first to enter the market and the last to leave it because it is an arena of Satan and the standard of Satan is set there.
[Muslim].

There are other narrations with some variation in the wordings.

1843. `Asim Al-Ahwal said: `Abdullah bin Sarjis (May Allah be pleased with him) said to the Messenger of Allah (sallallaahu ’alayhi wa sallam): “O Messenger of Allah! May Allah forgive all your sins!” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “And yours also.” `Asim reported: I asked `Abdullah: “Did the Messenger of Allah (sallallaahu ’alayhi wa sallam) seek forgiveness for you?” He replied: “Yes, and for you also.” Then he recited the Verse: “Seek forgiveness for your sins and for the believing men and the believing women.” (47:19)
[Muslim].

1844.  Abu Mas`ud Al-Ansari (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “One of the admonitions of the previous Prophets which has been conveyed to people is that if you have no modesty, you can do whatever you like.
[Al-Bukhari].

1845. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “The first matter concerning which people will be judged on the Day of Resurrection will be the matter of blood.”
[Al-Bukhari and Muslim]

1846. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Angels were created from light, jinns were created from a smokeless flame of fire, and `Adam was created from that which you have been told (i.e., sounding clay like the clay of pottery).”
[Muslim].

1847. `Aishah (May Allah be pleased with her) said: The conduct of the Prophet (sallallaahu ’alayhi wa sallam) was entirely according to the Qur’an.
[Muslim in a long Hadith].

1848. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him.” I (`Aishah) said: “O Messenger of Allah! So far as the feelings of aversion against death is concerned, we all have this feeling.” Thereupon he said, “I do not mean that. What I meant is that when a (true) believer is given the glad tidings of the Mercy of Allah, His Pleasures and His Jannah (at the time of death), he loves to meet Allah, and Allah also loves to meet him. When a disbeliever is given the news of the Torment of Allah and His Wrath (at the time of death), he dislikes to meet Allah and Allah also abhors to meet him.”
[Muslim].

1849. Safiyyah bint Huyai (May Allah be pleased with him), the Mother of the Believers, said: I came to visit the Prophet (sallallaahu ’alayhi wa sallam) while he was in the state of I`tikaf [(seclusion) in the mosque during the last ten days of Ramadan]. After having talked to him, I got up to return. The Prophet (sallallaahu ’alayhi wa sallam) also got up with me and accompanied me a part of the way. At that moment two Ansari man passed by. When they saw him they quickened their pace. The Prophet (sallallaahu ’alayhi wa sallam) said to them, “Do not hurry. She is Safiyyah, daughter of Huyai, my wife.” They said: “Subhan Allah (Allah is free from imperfection)! O Messenger of Allah! (You are far away from any suspicion).” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Satan circulates in a person like blood (in the blood streams). I apprehended lest Satan should drop some evil thoughts in your minds.
[Al-Bukhari and Muslim].

1850. Al-`Abbas bin `Abdul-Muttalib (May Allah be pleased with him) said: I was in the company of the Messenger of Allah (sallallaahu ’alayhi wa sallam) on the day of (the battle of) Hunain. Abu Sufyan bin Al-Harith and I did not leave the Messenger of Allah (sallallaahu ’alayhi wa sallam) throughout the battle. The Messenger of Allah (sallallaahu ’alayhi wa sallam) was riding on his white mule. When the Muslims had an encounter with the pagans, Muslims took to their heels. The Messenger of Allah (sallallaahu ’alayhi wa sallam) began to urge his mule towards the disbelievers, holding the bridle of his mule. I was trying to restrain it from going very fast, and Abu Sufyan was holding the stirrup of the mule of the Messenger of Allah (sallallaahu ’alayhi wa sallam). The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “O Abbas! Call out the People of As-Samurah [i.e., those people who had made the covenant under the tree (i.e., Bai`ah Ridwan)].” `Abbas called out at the top of his voice: “Where are the People of As-Samurah.” `Abbas said: As soon as they heard my voice, they rushed towards the Prophet (sallallaahu ’alayhi wa sallam) like a cow turning towards her calf. They were shouting: “Here we are.” Soon they began to fight the infidels. Then there was a call for Ansar. Those who called out to them shouted: “O you the people of Ansar! O you the people of Ansar!” They ended their call at Banu Al-Harith bin Al-Khazraj. The Messenger of Allah (sallallaahu ’alayhi wa sallam) who was riding on his mule looked at their fight with his neck stretched forward and he said, “This is the time when the fight is raging hot.” Then the Messenger of Allah (sallallaahu ’alayhi wa sallam) took pebbles and threw them in the face of the disbelievers. He said, “By the Rubb of Muhammad, the disbelievers will be defeated.” I continued to watch until I found that their force was subdued and they began to retreat.
[Muslim].

1851. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “O people! Allah is Pure and, therefore, accepts only that which is pure. Allah has commanded the believers as He has commanded His Messengers by saying: `O Messengers! Eat of the good things, and do good deeds.‘ (23:51) And He said: `O you who believe (in the Oneness of Allah – Islamic Monotheism)! Eat of the lawful things that We have provided you…”’ (2:172). Then he (sallallaahu ’alayhi wa sallam) made a mention of the person who travels for a long period of time, his hair are dishevelled and covered with dust. He lifts his hand towards the sky and thus makes the supplication: `My Rubb! My Rubb!’ But his food is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful, how can, then his supplication be accepted?”
[Muslim].

1852. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There are three (types of) people whom Allah will neither speak to on the Day of Resurrection nor will He purify them (i.e., from their sins), nor will look upon them; and they will have a painful chastisement. These are: An old man who commits fornication; a king who is a great liar and a poor man who is proud.”
[Muslim]

1853. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Saihan (Oxus), Jaihan (Jaxartes), Al-Furat (Euphrates) and An-Nil (Nile) are all from the rivers of Jannah.
[Muslim].

1854. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) took hold of my hand and said, “Allah, the Exalted and Glorious, created the earth on Saturday, the mountains on Sunday, the trees on Monday, the things entailing labour on Tuesday, light on Wednesday, He spread out animals of all kinds on Thursday, and created Adam in the afternoon on Friday, and it was the last hour of Friday between the afternoon and the night.”
[Muslim].

1855. Abu Sulaiman Khalid bin Al-Walid (May Allah be pleased with him) said: In the battle of Mu’tah, seven swords were broken in my hand, and all that remained with me was a Yemeni sword.
[Al-Bukhari].

1856. `Amr bin `Al-`As (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “When a judge utilizes his skill of judgement and comes to a right decision, he will have a double reward, but when he uses his judgement and commits a mistake, he will have a single reward.”
[Al-Bukhari and Muslim]

1857. `Aishah (May Allah be pleased with her) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Fever comes from the vehement raging of Hell, so cool it with water.”
[Al-Bukhari and Muslim].

1858. `Aishah (May Allah be pleased with her) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “If a person dies without observing Saum (fasts), his Wali should make it up on his behalf.
[Al-Bukhari and Muslim].

1859. `Auf bin Malik (May Allah be pleased with him) said: `Aishah (May Allah be pleased with her) as told that `Abdullah bin Az-Zubair (May Allah be pleased with them) had said in respect of selling of a gift which was presented to her: “By Allah! If `Aishah does not stop this kind of thing, I will declare her incompetent to administer her property.” `Aishah (May Allah be pleased with her) asked: “Did He (`Abdullah bin Az-Zubair) say so?” The people said: “Yes.” `Aishah (May Allah be pleased with her) said: “I vow it before Allah that I will never speak to Ibn Az-Zubair.” When this desertion lasted long, `Abdullah bin Az-Zubair sought intercession with her, but she said: “By Allah I will not accept the intercession of anyone for him, and I will not commit a sin of breaking my vow.” When this state of affairs was prolonged, Ibn Az-Zubair felt it hard on him. He said to Al-Miswar bin Makhramah and `Abdur-Rahman bin Al-Aswad bin Yaghut: “I beseech you in the Name of Allah that you should take me to `Aishah because it is unlawful for her to vow to sever relations with me.” So Al-Miswar and `Abdur-Rahman took him with them. They sought her permission, saying: “As-salamu `alaika wa rahmatullahi wa barakatuhu!  Shall  we  come  in?” `Aishah (May Allah be pleased with her) said: “Come in,” They asked: “All of us?” She said: “All of you,” not knowing that Ibn Az-Zubair was also with them. So, when they entered, Ibn Az-Zubair entered the screened place and got hold of `Aishah (May Allah be pleased with her), his aunt. He was requesting her to forgive him and wept. Al-Miswar and `Abdur-Rahman also pleaded on his behalf and requested her to speak to him and to accept his repentance. They said to her: “The Prophet (sallallaahu ’alayhi wa sallam) forbade to cut off relationship because it is unlawful for any Muslim not to talk to his (Muslim) brother (or sister, for that matter) for more than three (days).” So when they persisted in urging and reminding her of the superiority of having good relation with kith and kin, she began to weep, saying: “I have made a vow which is a matter of very serious nature.” They persisted in their appeal till she spoke with `Abdullah bin Az-Zubair, and she freed forty slaves as an expiation for breaking her vow. Later on, whenever she remembered her vow, she would weep so much that her veil would become wet with tears.
[Al-Bukhari].

1860. `Uqbah bin `Amir (May Allah be pleased with him) said: One day the Messenger of Allah (sallallaahu ’alayhi wa sallam) went out and asked Allah’s forgiveness for the martyrs of the battle of Uhud after eight years. It seemed that by so doing, he bid farewell to the living and the dead. He then came back, rose to the pulpit and said, “I shall be your precursor; I am a witness for you (before Allah), and I will be present before you at the River (Haud Al-Kauthar). By Allah I can see with my own eyes the Haud from this place. I am not afraid that you will associate anything with Allah in worship after (my demise), but I apprehend that you will vie with one another for the life of the world.” The narrator said: It was the last time that I saw the Messenger of Allah (sallallaahu ’alayhi wa sallam).
[Al-Bukhari and Muslim].

There are some more narrations with very minor changes in its wording.

1861. Abu Zaid `Amr bin Akhtab Al-Ansari (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) led us in the morning (Fajr) prayer and he ascended the pulpit and addressed us until it was the time for the Zuhr prayer. He then came down the pulpit and led us in Salat (prayer). Again he ascended the pulpit and addressed until it was the time for the `Asr prayer. He then again came down, led us in Salat and again ascended the pulpit and addressed us until sunset. He informed us of everything that lay hidden in the past and what will happen in the future; and the most learned amongst us is the one who has preserved it in his memory.
[Muslim].

1862. `Aishah (May Allah be pleased with her) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who vows to obey Allah, should obey Him. But he who vows to disobey Allah, should not disobey Him.”
[Al-Bukhari].

1863. Umm Sharik (May Allah be pleased with her) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) ordered me to kill chameleon. He also said, “It blew (fire) on Prophet Ibrahim.
[Al-Bukhari and Muslim].

1864. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who kills a chameleon at the first blow, such and such number of good deeds will be awarded to him; whoever kills it at the second blow, such and such number of merits will be recorded for him. And if he kills it at the third blow, he will get such and such merits.

Another narration is: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone kills a chameleon with the first blow, a hundred good deeds will be recorded for him; less than that will be recorded for him if he kills it at the second blow, and still less rewards will be recorded for him if he kills it at the third blow.”
[Muslim].

1865. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “A man (from amongst the people before you) said: `Indeed! I will give in charity.’ So he took his Sadaqah out and placed it in a thief’s hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a thief last night.’ The man said: `O Allah! Praise be to You. I have given Sadaqah to a thief. Indeed, I will give in charity!’ So he took his Sadaqah out and he placed it in a prostitute’s hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a prostitute last night.’ On hearing this, the man said: `Praise be to You, O Allah! I gave Sadaqah to a prostitute. Indeed, I will give in charity!’ So he took his Sadaqah out and placed it in a rich man’s hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a rich man last night.’ The man said: `O Allah! Praise be to You (for helping me) give charity to a thief, a prostitute and a rich man.’ Then he had a dream in which he was told that his Sadaqah to the thief might result in his refraining from his theft, his Sadaqah to the prostitute might help her abstain from her immorality, and his Sadaqah to the rich man might help him pay heed and spend from what Allah had bestowed upon him.”
[Al-Bukhari].

1866. Abu Hurairah (May Allah be pleased with him) reported: We accompanied the Messenger of Allah (sallallaahu ’alayhi wa sallam) to a banquet. The meat of the forearm was presented to him as he was very fond of it. The Messenger of Allah (sallallaahu ’alayhi wa sallam) ate a morsel of it and said, “I will be the master of all the people on the Day of Resurrection. Do you know why? Allah will gather all human beings, past and present generations on the same ground so that the announcer may be able to make them all hear his voice and the onlookers may be able to see all of them. The sun will come very close to the people, they will suffer such distress and trouble as they will not be able to bear. Then the people will say: `Do you see our (miserable) condition? You should look for someone who can intercede for you with your Rubb.’ Some people will say to the others: `Go to your father, Adam.’ So they will go to Adam and say to him: `You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His spirit, ordered the angels to prostrate before you and He made you dwell in Jannah. So (please) intercede for us with your Rubb. Do you not see our (miserable) condition?’ Adam will say: `Today my Rubb has become so angry as He has never been before, nor will He ever become angry after this. He forbade me to approach the tree, but I disobeyed Him. I am worried about myself. Go to someone else. Go to (Prophet) Nuh (Noah).’ They will come to Nuh and will say to him: `O Nuh! You are the first of Messenger of Allah to the people on the earth, and Allah has named you a grateful slave. Please intercede for us with your Rubb. Do you not see our (miserable) condition?’ He will say: `Today my Rubb his become so angry as He has never been before, nor will He become angry hereafter. I was granted the right to make one definitely accepted invocation. I availed of this opportunity and made it against my nation. I am worried about myself. Go to someone else. Go to (Prophet) Ibrahim (Abraham).’ They will go to Ibrahim and say to him: `O Ibrahim, you are Messenger of Allah and His Khalil (the intimate friend of Allah) from among the people of the earth; so please intercede for us with your Rubb. Don’t you see our (miserable) condition?’ He will say to them: `Today my Rubb has become so angry as He has never been before; nor will he ever be so hereafter. I had told three lies. I am worried about myself. Go to someone else. Go to (Prophet) Musa (Moses).’ The people will then go to Musa and say to him: `O Musa! You are Messenger of Allah and Allah gave you superiority above the others with His Message and with His direct Talk to you, so intercede for us with your Rubb. Do you not see our (miserable) condition?’ Musa will say: `Today my Rubb has become so angry as he has never been before, nor will He ever be hereafter. I killed a man whom I had not been ordered to kill. I am worried about myself. Go to someone else. Go to (Prophet) `Isa (Jesus).’ So they will go to `¦sa and say to him: `O `Isa! You are Messenger of Allah and His Word (i.e., “Be”-and he was) which he bestowed on Maryam (Mary) and a spirit created by Him; and you talked to the people while you were in the cradle. Please intercede for us with your Rubb. Do you not see our (miserable) condition?’ `¦sa will say: `Today my Rubb has become so angry as He has never been before, nor will He ever be like this hereafter.’ `Isa will not mention any sin, but will say: `I am worried about myself. Go to someone else. Go to Muhammad (sallallaahu ’alayhi wa sallam).”’

 Another narration is: The Messenger of Allah said, “They will come to me and say: `O Muhammad! You are the Messenger of Allah and the Last of Prophets, and Allah has forgiven your past and future sins. Please intercede for us with your Rubb. Do you not see our (miserable) condition?”’ The Messenger of Allah (sallallaahu ’alayhi wa sallam) added, “Then I will proceed under Allah’s Throne and fall down in prostration before my Rubb. Then, He will bestow upon me knowledge of such praises and glorification to Him as He has never bestowed upon anybody else before me. Then I will be addressed: `O Muhammad! Raise your head. Ask, and your request will be granted. Intercede, and your intercession will be accepted.’ So I will raise my head and say: `My followers, O my Rubb! My followers, O my Rubb! My followers, O my Rubb!’ It will be said: `O Muhammad! Admit into Jannah such people as are not subjected to reckoning through the right gate of Jannah.’ The rest of them will be admitted along with the rest of mankind through the various gates of Jannah.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) further said, “By Him in Whose Hand my soul is! The distance between every two sides of the gates of Jannah is like the distance between Makkah and Hajar, or that between Makkah and Busra (Syria).
[Al-Bukhari and Muslim]

1867. Ibn `Abbas (May Allah be pleased with them) reported: Ibrahim (sallallaahu ’alayhi wa sallam) brought his wife and her son Isma`il (sallallaahu ’alayhi wa sallam), while she was suckling him, to a place near the Ka`bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma`il’s mother followed him saying: “O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her. Then she asked him: “Has Allah commanded you to do so?” He said: “Yes.” She said: “Then He will not neglect us.” She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka`bah, raised his both hands and supplicated: “O our Rubb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka`bah at Makkah) in order, O our Rubb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.” (14:37).

Isma`il’s mother went on suckling Isma`il and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma`il, tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times.” Ibn `Abbas further related: The Prophet (sallallaahu ’alayhi wa sallam) said, “This is the source of the tradition of the Sa`y – i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: `Shshs!’ (Silencing herself) and listened attentively. She heard the voice again and said: `O (whoever you may be) You have made me hear your voice; have you any succour for me?’ And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water-skin with water with her hands, and the water was flowing out until she had scooped some of it.” The Prophet (sallallaahu ’alayhi wa sallam) further said, “May Allah bestow mercy on Isma’il’s mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth.” The Prophet (sallallaahu ’alayhi wa sallam) further added, “Then she drank (water) and suckled her child. The angel said to her: `Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.’ The House of Allah (the Ka`bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada`, in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: `This bird must be flying over water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water.” The Prophet (sallallaahu ’alayhi wa sallam) added, “Isma`il’s mother was sitting near the water. They asked her: `Do you allow us to stay with you?’ She replied: `Yes, but you will have no right to possess the water.’ They agreed to that.” The Prophet (sallallaahu ’alayhi wa sallam) further said, “Isma`il’s mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma`il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage. After Isma`il’s mother had died, Ibrahim came after Isma`il’s marriage in order to see his family that he had left before, but he did not find Isma`il there. When he asked Isma`il’s wife about him, she replied: `He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied complaining to him: `We are living in hardship, misery and destitution.’ He said: `When your husband returns, convey my salutations to him and tell him to change the threshold of the door of his house.’ When Isma`il came, he seemed to have perceived something unusual. He asked his wife: `Did anyone visit you?’ She replied: `Yes, an old man of such and such description came and asked me about you and I informed him, and he asked about our state of living, and, I told him that we were living in hardship and poverty.’ Thereupon Isma`il said: `Did he advise you anything?’ She replied: `Yes, he told me to convey his salutations to you and to change the threshold of your door.’ Isma`il said: `That was my father, and he has ordered me to divorce you. Go back to your family.’ So Isma`il divorced her and married another woman from amongst them (Jurhum). Then Ibrahim stayed away from them for a period as long as Allah wished, and called on them again but did not find Isma`il. So he came to Isma`il’s wife and asked her about him. She said: `He has gone in search of our livelihood.’ Ibrahim asked her about their sustenance and living: `How are you getting on?’ She replied: `We are prosperous and well off.’ Then she praised Allah, the Exalted. Ibrahim asked: `What kind of food do you eat?’ She said: `Meat.’ He said: `What do you drink?’ She said: `Water.’ He said, `O Allah! Bless their meat and water!”’ The Prophet (sallallaahu ’alayhi wa sallam) added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet (sallallaahu ’alayhi wa sallam) further said, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected because these things do not suit him unless he lives in Makkah.” The Prophet (sallallaahu ’alayhi wa sallam) added, “Then Ibrahim said to Isma`il’s wife, `When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his door.’ When Isma`il came back, he asked his wife: `Did anyone call on you?’ She replied: `Yes, a good looking old man came to me.’ She praised him and added: `He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in good condition.’ Isma`il asked her: `Did he give you a piece of advice?’ She said: `Yes, he told me to convey his regards to you and ordered that you should keep firm the threshold of your door.’ On that Isma`il said: `He was my father and you are the threshold of the door. He has ordered me to keep you with me.’ Then Ibrahim stayed away from them for a period as long as Allah wished and called on them afterwards. He saw Isma`il under a tree near Zamzam, sharpening his arrows. When he saw Ibrahim, he rose up to welcome him, and they greeted each other as a father does with his son or a son does with his father. Ibrahim said: `O Isma`il! Allah has given me an order.’ Isma`il said: `Do what your Rubb has commanded you to do.’ Ibrahim asked: `Will you help me?’ Isma`il said: `I will help you.’ Ibrahim said: `Allah has ordered me to build a house here, pointing to a hillock higher than the land surrounding it.”’ The Messenger of Allah (sallallaahu ’alayhi wa sallam) added, “Then they raised the foundations of the House (i.e., Ka`bah). Isma`il brought the stones and Ibrahim was building (the house). When the walls became high, Isma`il brought stone and placed it for Ibrahim who stood over it and carried on building the House, while Isma`il was handing over the stones to him, both of them prayed: `O our Rubb! Accept this service from us! Verily, You are the All-Hearer and the All-Knower.”’
[Al-Bukhari].

There are some more narrations about this incident, some adding details and some with minor variations in the wordings.

1868.  Sa`id bin Zaid (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Truffle (edible fungus) is a species of Al-Manna and their water cures eye diseases.”
[Al-Bukhari and Muslim]

Sahih Muslim : Book 42: The Book Pertaining to Piety and Softening of Hearts (Kitab Al-Zuhd wa Al-Raqa’iq)

 

Translation of Sahih Muslim, Book 42:

 

 

The Book Pertaining to Piety and Softening of Hearts (Kitab Al-Zuhd wa Al-Raqa’iq)

Chapter 1:



Book 042, Number 7058:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The world is a prison-house for a believer and Paradise for a non-believer.



Book 042, Number 7059:

 

Jabir b. Abdullah reported that Allah’s Apostle (may p (-ace be upon him) happened to walk through the bazar coming from the side of ‘Aliya and the people were on both his sides. There he found a dead lamb with very short ears. He took hold of his ear and said: Who amongst you would like to have this for a dirham? They said: We do not like to have it even for less than that as it is of no use to us. He said: Do you wish to have it (free of any cost)? They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also. Thereupon Allah’s Messenger (may peace be upon him) said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.



Book 042, Number 7060:

 

Jabir reported Allah’s Apostle (may peace be upon him) narrating a hadith like this with a slight variation of wording.



Book 042, Number 7061:

 

Mutarrif reported on the authority of his father: I came to Allah’s Apostle (may peace be upon him) as he was reciting:” Abundance diverts you” (cii. 1). He said: The son of Adam claims: My wealth, my wealth. And he (the Holy Prophet) said: O son of Adam. is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?



Book 042, Number 7062:

 

Mutarrif reported on the authority of his father: I went to Allah’s Apostle (may peace be upon him). The rest of the hadith is the same.



Book 042, Number 7063:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people. This hadith has been narrated on the authority of al-‘Ala’ b. ‘Abd al-Rahman with the same chain of transmitters.



Book 042, Number 7064:

 

Anas b. Malik reported Allah’s Messenger (way peace be upon him) as saying: Three things follow the bier of a dead man. two of them come back and one is left with him: the members of his family. wealth and his-good deeds. The members of his family and wealth come back and the deeds alone are left with him.



Book 042, Number 7065:

 

‘Amr b. ‘Auf, who was an ally of Banu ‘Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah’s Messenger (way peace be upon him). reported that, Allah’s Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah’s Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed ‘Ala’ b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah’s Messenger (may peace be upon him), and when Allah’s Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah’s Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah’s Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.



Book 042, Number 7066:

 

This hadith has been narrated on the authority of Zuhri as reported by Yunus with a slight variation of wording.



Book 042, Number 7067:

 

‘Abdullah b. ‘Amr b. al-As reported that Allah’s Messenger (may peace be upon him) said: How would you be,0 people. when Persia and Rome would be conquered for you? ‘Abd at-Rahman b Auf said: We would say as Allah has commanded us and we would express our gratitude to Allah Thereupon Allah’s Messenger (may peace be upon him) said: Nothing else besides it? You would (in fact) vie with one another, then you would feel jealous. then your relations would be estranged and then you will bear enmity against one another. or something to the same effect. Then you would go to the poor emigrants and would make some the masters of the others.



Book 042, Number 7068:

 

Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: When one of you looks at one who stands at a higher level than you in regard to wealth and physical structure he should also see one who stands at a lower level than you in regard to these things (in which he stands) at a hi-her level (as compared to him).



Book 042, Number 7069:

 

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.



Book 042, Number 7070:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Look at those who stand at a lower level than you but don’t look at those who stand at a higher level than you, for this would make the favours (conferred upon you by Allah) insignificant (in your eyes). Abu Mu’awiya said: Upon you.



Book 042, Number 7071:

 

Abu Huraira, narrated that he heard Allah’s Messenger (may peace be upon him) as saying: There were three persons in Bani Isra’il, one suffering from leprosy, the other bald-headed and the third one blind. Allah decided to test them. So He sent an angel who came to one who was suffering from leprosy and said: Which thing do you like most? He said: Beautiful colour and fine skin and removal of that which makes me detestable in the eye of people. He wiped him and his illness was no more and he was conferred upon beautiful colour and beautiful skin. He (the angel) again said: Which property do you like most? He said: Camels, or he said: The cow the narrator is, however, doubtful about it, but (out of the persons) suffering from leprosy or baldness one of them definitely said: The came]. And the other one said: Cow. And he (one who demanded came]) was bestowed upon a she-camel, in an advanced stage of pregnancy, and while giving he said: May Allah bless you in this I Then he came to the bald-headed person and said: Which thing do you like most? He said: Beautiful hair and that (this baldness) may be removed from me because of which people hate me He wiped his body and his illness was removed and he was bestowed upon beautiful hair, and the angel said: Which wealth do you like most? He said: The cow. And he was given a pregnant cow and while handing it over to him he (the angel) said: May Allah bless you in this I Then he came to the blind man and he said: Which thing do you like most? He said: Allah should restore my eyesight so that I should be able to see people with the help of that. He wiped his body and Allah restored to him his eyesight, and he (the angel) also said: Which wealth do you like most? He said. The flock of sheep. And he was given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in goats and the third one in sheep. He then came to one suffering from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the shape of wealth (to confer upon me) a camel which should carry me in my journey. He said: I have many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not suffering from leprosy whom people hated and you were a destitude and Allah conferred upon you (wealth) He said: I have inherited this property from my forefathers. Thereupon he said: If you are a liar may Allah change you to that very position in which you had been. He then came to the one who was bald-headed in his (old) form and said to him the same what he had said to him (one suffering from leprosy) and he gave him the same reply as he had given him and he said: If you ‘are a liar, may Allah turn you to your previous position in which you had been. And then he came to the blind man in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have ran short and today there is no way to reach the destination but with the help of Allah and then with your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock of sheep to give me a sheep by which I should be able to make my provisions for the journey. He said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah. I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three were put to test and Allah is well pleased with you and He is annoyed with your companions.



Book 042, Number 7072:

 

It is reported on the authority of Amir b. Sa’d that Sa’d b. Abi Waqqas was in the fold of his camels that his son ‘Umar came to him. When Sa’d saw him he said: I seek refuge with Allah from the mischief of this rider. And as he got down he said to him: You are busy with your camels and your sheep and you have abandoned people who are contending with one another for kingdom. Sa’d struck his chest and said: Keep quite. I heard Allah’s Messenger (may peace be upon him) as saying: Allah loves the servant who is God-conscious and is free from want and is hidden (from the view of people).



Book 042, Number 7073:

 

Sa’d b. Abu Waqqas is reported to have, said: By Allah, I am the first person amongst the Arabs to throw an arrow in the cause of Allah and we used to go with Allah’s Messenger (may peace be upon him) and there was no food for us to eat but only the leaves of hubla and samur trees (they are wild trees) and as a result thereof one amongst us would relieve himself as does the goat. (How strange it is) that now the people of Banu Asad (the progeny of Zubair) instruct me in religion and try to impose punishment upon me (in regard to it). If it is so (that I am so ignorant of religion), then indeed, I am undone and my deeds have been lost. Ibn Numair, however, did not make a mention of the word (idhan) thus? (in his narration).



Book 042, Number 7074:

 

This hadith has been narrated on the authority of Isma’il b. Khalid with the same chain of transmitters and the words are:” One amongst us would relieve himself as the goats do without anything mixing with its excrement.”



Book 042, Number 7075:

 

‘Umair al-‘Adawi reported: ‘Utba b. Ghazwan delivered us a sermon and he praised Allah and lauded Him, then said: Now coming to the point, verily the world has been given the news of its end and that too quite early. Nothing would be left out of it but only water left in the utensil which its owner leaves, and you are going to shift to an abode which knows no end, and you should shift with the good before you, for we have been told that a stone would be thrown at one side of the Hell and it would go down even for seventy years but would not be able to reach its bottom. By Allah, it would be fully packed. Do you find it something strange, and it has been mentioned that there yawns a distance which one would be able to cover in forty years from one end to another of Paradise, and a day would come when it would be fully packed and you must be knowing that I was the seventh amongst seven who had been with Allah’s Messenger (may peace be upon him) and we had nothing to eat but the leaves of the tree until the corners of the mouth were injured. We found a sheet which we tore in two and divided between myself and Sa’d b. Malik. I made the lower garment with halt of it and so did Sa’d make the lower garment with half of it and today there is none amongst us who has not become the governor of a city from amongst the cities (of the Islamic Commonwealth) and I seek refuge with Allah that I should consider myself great whereas I am insignificant in the eye of Allah. Prophethood does not remain for ever and its impact fades with the result that it changes eventually into kingship, and you would soon come to know and experience those rulers who would come after us and see (how far they are from religion).



Book 042, Number 7076:

 

Khalid b. ‘Umair reported and he had seen the pre-Islamic days also, that ‘Uqba b. Ghazwan delivered this address and he was the governor of Basra. The rest of the hadith is the same as transmitted by Shaiban.



Book 042, Number 7077:

 

Khalid b. Umair reported: I heard Uqba b. Ghazwan as saving: I found myself as the seventh amongst the seven who had been along with Allah’s Messenger (may peace be upon him). We had nothing to eat but the leaves of hubla (a wild tree) until the corners of our mouths were injured.



Book 042, Number 7078:

 

Abu Huraira reported that they (the Companions of the Holy Prophet) said: Allah’s Messenger, will we be able to see our Lord on the Day of Judgment? He said: Do you feel any difficulty in seeing the sun in the noon when there is no cloud over it? They said: No. He again said: Do you feel any difficulty in seeing the moon on the fourteenth night when there is no cloud over it? They said: No. Thereupon he said: By Allah Who is One in Whose Hand is my life. you will not face any difficulty in seeing your Lord but only so much as you feel in seeing one of them. Then Allah would sit in judgment upon the servant and would say: O, so and so, did I not honour you and make you the chief and provide you the spouse and subdue for you horses, camels, and afforded you an opportunity to rule over your subjects? He would say: Yes. And then it would be said: Did you not think that you would meet Us? And he would say: No. Thereupon He (Allah) would say: Well, We forget you as you forgot Us. Then the second person would be brought for judgment. (And Allah would) say: 0, so and so. did We not honour you and make you the chief and make you pair and subdue for you horses and camels and afford you an opportunity to rule over your subjects? He would say: Yes, my Lord. And He (the Lord) would say: Did you not think that you would be meeting Us? And he would say: No. And then He (Allah) would say: Well, I forget you today as you forgot Us. Then the third -one would be brought and He (Allah) would say to him as He said before. And he (the third person) would say: O, my Lord, I affirmed my faith in Thee and in Thy Book and in Thy Messenger and I observed prayer and fasts and gave charity, and he would speak in good terms like this as he would be able to do. And He (Allah) would say: Well, We will bring our witnesses to you. And the man would think in his mind who would bear witness upon him and then his mouth would be sealed and it would be said to his thighs, to his flesh and to his bones to speak and his thighs. flesh and bones would bear witness to his deeds and it would be done so that he should not be able to make any excuse for himself and he would be a hypocrite and Allah would be annoyed with him.



Book 042, Number 7079:

 

Anas b. Malik reported: We were in the company of Allah’s Messenger (way peace be upon him) that he smiled and said: Do you know why I laughed? We said: Allah and His Messenger, know best. Thereupon he said: It was because of the (fact that there came to my mind the) talk which the servant would have with his Lord. (on the Day of judgment). He would say: My Lord, have you not guaranteed me protection against injustice? He would say: Yes. Then the servant would say: I do not deem valid any witness against me but my own self, and He would say: Well, enough would he the witness of your self against you and that of the two angels who had been appointed to record your deeds. Then the seal would be set upon his mouth and it would be said to his hands and feet to speak and they would speak of his deeds. Then the mouth would be made free to talk, he would say (to the bands and feet): Be away, let there be curse of Allah upon you. It was for your safety that I contended.



Book 042, Number 7080:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: O Allah, make for the family of Muhammad the provision which is a bare subsistence.



Book 042, Number 7081:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: 0 Allah, provide for the, family of Muhammad their subsistence, and in the narration transmitted on the authority of ‘Amr (the words are):” O Allah, provide us subsistence”



Book 042, Number 7082:

 

‘Umara b. al-Qa’qa’ reported this hadith with the same chain of transmitters but instead of the word” qut” (bare subsistence) there has been used the word” Kafaf” (adequate means to meet the needs).



Book 042, Number 7083:

 

‘A’isha reported: Never had the family of Muhammad (may peace be upon him) eaten to the fill since their, arrival in Medina with the bread of wheat for three successive nights until his (Holy Prophet’s) death.



Book 042, Number 7084:

 

‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: Never did Allah’s Messenger (may peace be upon him) eat to his fill the bread of wheat for three successive days until he had run the course of his life.



Book 042, Number 7085:

 

‘A’isha reported: Never did the family of Muhammad (may peace be upon him) eat to the fill the bread of barley for two successive days until Allah’s Messenger (may peace be upon him) died.



Book 042, Number 7086:

 

‘A’isha reported: Never could the family of Muhammad (may peace be upon him) (afford to cat to the fill) the bread of wheat beyond three days (successively).



Book 042, Number 7087:

 

‘A’isha reported: Never could the family of Muhammad (may peace. be upon him) (afford to eat) the bread of wheat for three (successive days) until he ran the course of his life.



Book 042, Number 7088:

 

‘A’isha reported: Never could the family of Muhammad (may peace be upon him) (afford to eat) the bread of wheat for two days successively. Even (out of these two days) one (was such wherein he could get) only a date.



Book 042, Number 7089:

 

‘A’isha reported: We the family of Muhammad (may peace be upon him) used to spend (the whole) month in which we (did not need to) kindle the fire as (we had nothing to cook) ; we had only dates and water (to fill our bellies).



Book 042, Number 7090:

 

This hadith has been narrated on the authority of ‘Urwa with the same chain of transmitters (and the words are):” We used to spend-” And he did not make a mention of the family of Muhammad (may peace be upon him), and Abu Kuraib made this addition to his hadith which was transmitted on the authority of Ibn Numair (and the words are):” But this that there was brought to us some meat.”



Book 042, Number 7091:

 

‘A’isha reported that Allah’s Messenger (way peace be upon him) died (in such a state) that there had been nothing in my wooden tub which a living being could afford to eat but a handful of barley therein. I had been eating out of that for a fairly long duration when I thought of measuring it and it was almost finished.



Book 042, Number 7092:

 

‘A’isha used to say to ‘Urwa: Son of my sister, by Allah, I used to see the new moon, then the new moon, then the new moon, i. e. three moons in two months, and fire was not kindled in the house of Allah’s Messenger (may peace be upon him). I (‘Urwa) said: Auntie, then what were your means of sustenance? She said: Dates and water. But it (so happened) that Allah’s Messenger (may peace be upon him) had some Ansar as his neighbours and they had milch animals and they used to send to Allah’s Messenger (may peace be upon him) some milk of their (animals) and he served that to us.



Book 042, Number 7093:

 

‘Urwa b. Zubair reported on the authority of ‘A’isha, the wife of Allah’s Apostle (may peace be upon him), that she said: Allah’s Messenger (may peace be upon him) died (in a state) that it never happened that he could eat to his fill the bread with olive oil twice during a day.



Book 042, Number 7094:

 

‘A’isha reported this hadith through other chains of transmitters also (and the words are) that Allah’s Messenger (may peace be upon him) died (in a state) when the people could afford to eat only the dates and water.



Book 042, Number 7095:

 

‘A’isha reported that Allah’s Messenger (may peace be upon him) had died in a state that they could afford to cat two things only: water and dates.



Book 042, Number 7096:

 

This hadith has been transmitted on the authority of Sufyan and the words are:” We could not afford to eat to the fill even dates and water.”



Book 042, Number 7097:

 

Abu Huraira reported: By Him in Whose Hand is my life and Ibn ‘Abbad also said: By One in Whose hand is the life of Abu Huraira, Allah’s Messenger (may peace be upon him) could not afford to provide adequate food to his family which could (fill their bellies) with bread and wheat for three days successively until he left the world.



Book 042, Number 7098:

 

Abu Hazim reported: I saw Abu Huraira point with his finger many a time and saying: By One in Whose Hand is the life of Abu Huraira, Allah’s Apostle (may peace be upon him) could not eat to his fill and provide his family bread of wheat beyond three days successively until he left the world.



Book 042, Number 7099:

 

Nu’man b. Bashir said: Don’t you eat and drink according to your heart’s desire, whereas I saw that your Prophet (may peace be upon him) (at times) could not find even an inferior quality of the dates with which he could fill his belly? Qutaiba, however, did not make a mention of It.



Book 042, Number 7100:

 

This hadith has been narrated on the authority of Simak with the same chain of transmitters, with this addition of words:” You are not satisfied with the qualities of dates and butter.”



Book 042, Number 7101:

 

Simak b. Barb reported: I heard Nu’man deliver an address in which he said that (Hadrat) Umar made a mention of what had fallen to the lot of people out of the material world and he said: I saw Allah’s Messenger (may peace be upon him) spend the whole day being upset because of hunger and he could not get even an interior quality of dates with which he could fill his belly.



Book 042, Number 7102:

 

‘Abd al-Rahman al-Hubuli reported: I heard that a person asked ‘Abdullah b. ‘Amr b. ‘Asas saying: Are we not amongst the destitute of the emigrants? Abdullah said to him: Have you a spouse with whom you live? He said: Yes. He again said: Then you are amongst the rich. He said: I have a servant also. Thereupon he (Abdullah b. ‘Amr b. ‘As) said: Then you are amongst the kings.

Abu ‘Abdal-Rahman reported that three persons came to ‘Abdullah b. Amr b. ‘As while I was sitting with him and they said: By Allah, we have nothing with us either in the form of provision, riding animals or wealth. Thereupon he said to them: I am prepared to do whatever you like. If you come to us, we would give you what Allah would make available for you. and if you like I would make a mention of your case to the ruler, and if you like you can show patience also. for I have beard Allah’s Messenger (may peace be upon him) as saying: Destitute amongst the emigrants would precede the rich emigrants by forty years in getting into Paradise on the Day of Resurrection. Thereupon they said: We then, show patience and do not ask for anything.

Chapter 2: DO NOT ENTER BUT WFEPINGLY THE HABITATIONS OF THOSE WHO COMMITIED ATROKITIES UPON THEMSELVES



Book 042, Number 7103:

 

‘Abdullah b. Umar reported that Allah’s Messenger (may peace be upon him) said in connection with the people of Hijr (Thamud): Do not enter but weepingly (the habitations) of these people who bad been punished by (Allah), and in case you do not feel inclined to weep, then do not enter (these habitations) that you may not meet the same calamity as had fallen to their lot.



Book 042, Number 7104:

 

Ibn Shihab reported, and he had been talking about the stony abodes of Thamud, and he said: Salim b. ‘Abdullah reported that ‘Abdullah b. Umar said: We were passing along with Allah’s Messenger (may peace be upon him) through the habitations of Hijr, and Allah’s Messenger (may peace be upon him) said: Do not enter but weepingly the habitations of these persons who committed tyranny among themselves, lest the same calamity should fall upon you as it fell upon them. He then urged his mount to proceed quickly and pass through that valley hurriedly.



Book 042, Number 7105:

 

Abdullah b. ‘Umar reported that the people encamped along with Allah’s Messenger (may peace be upon him) in the valley of Hijr, the habitations of Thamud, and they quenched their thirst from the wells thereof and kneaded the flour with it. Thereupon Allah’s Messenger (may peace be upon him) commanded that the water collected for drinking should be spilt and the flour should be given to the camels and commanded them that the water for drinking should be taken from that well where the she-camel (of Hadrat Salih) used to come.



Book 042, Number 7106:

 

This hadith has been narrated on the authority of ‘Abdullah with the same chain of transmitters but with a slight variation of wording.

Chapter 3: BENEVOLENT TREATMENT TO THE WIDOWS, ORPHANS AND THE POOR



Book 042, Number 7107:

 

Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: One who makes efforts (for earning to be spent) on a widow and the destitute is like a striver in the cause of Allah, and I think he also said: He is like one who constantly stands for prayer and observes fast without breaking it.



Book 042, Number 7108:

 

Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: One who looks after the orphan whether he is his relative or not, I and he would be together in Paradise like this, and Malik (explained it) with the gesture by drawing his index finger and middle finger close together.

Chapter 4: EXCELLENCE OF BUILDING MOSQUES



Book 042, Number 7109:

 

Abdullah al-Khaulani reported that when Uthman b. ‘Affan tried to rebuild the mosque of Allah’s Messenger (may peace be upon him) the people began to talk about this. Uthman b. ‘Affan said: You discuss it very much whereas I have heard Allah’s Messenger (may peace be upon him) as saying: He who builds a mosque– and the narrator Bukair said: I think he also said: (for) seeking the pleasure of Allah- Allah would build (a similar house for him in Paradise). and in the narration of Harun (the words are):” A house for him in Paradise.”



Book 042, Number 7110:

 

Mahmud b. Labid reported that ‘Uthman b. ‘Affan decided to rebuild the mosque (of Allah’s Apostle in Medina) but the people did not like this idea and they wished that it should be preserved in the same (old) form. Thereupon he (Hadrat ‘Uthman) said: I heard Allah’s Messenger (may peace be upon him) as saying: He who builds a mosque for Allah, Allah would build for him (a house) in Paradise like it.



Book 042, Number 7111:

 

This hadith has been narrated on the authority of Ja’far with the same chain of transmitters with this variation (that the words are):” Allah would build for him a house in Paradise.”

Chapter 5: CHARITY TO BE GIVEN TO THE POOR OR THE WAYFARERS



Book 042, Number 7112:

 

Abu Huraira reported: While a person was in the wilderness he heard a voice from the cloud (commanding it thus): Irrigate the garden of so and so. (After that the clouds slinked aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him: Servant of Allah, what is your name? he said: So and so. And it was that very name which he had heard from the clouds. and he said to him: Servant of Allah, why do you ask me my name? He said: I beard a voice from the clouds of which It is the downpour, saying: Water the garden of so and to. like your name. What do you do (for the favour) shown to you by Allah in this matter? He said: Now as you state so. I look what yield I get from it. and I give one-third as charity out of it and I and my children eat one-third of it and one-third I return to it as investment.



Book 042, Number 7113:

 

This hadith has been narrated on the authority of Wahb b. Kaisan with the same chain of transmitters but with this change that he said:” I earmark one-third for the poor, the needy and the wayfarers.”

Chapter 6: HE WHO ASSOCIATES ONE AS AN OBJECT OF WORSHIP WITH ALLAH IN HIS DEEDS



Book 042, Number 7114:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as stating that Allah the Most High and Exalted said: I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.

Chapter 7: THE PROHIBITION OF SIMULATION AND OSTENTATION



Book 042, Number 7115:

 

Ibn Abbas reported Allah’s Messenger (may peace be upon him) as saying: If anyone wants to have his deeds widely publicised, Allah will publicise (his humiliation). And if anyone makes a hypocritical display (of his deeds) Allah will make a display of him.



Book 042, Number 7116:

 

Jundub reported Allah’s Messenger (may peace be upon him) as saying: He who wants to publicise (his deeds), Allah will publicise (his humility), and he who makes a hypocritical display (of his deeds), Allah will make a display of him.



Book 042, Number 7117:

 

Sufyan reported this hadith with the same chain of transmitters and he made this addition:” I did not hear anyone saying besides him that it was Allah’s Messenger (may peace be upon him) who had said so.”



Book 042, Number 7118:

 

Salama b. Kuhail reported: I heard from Jundub but I did not hear him say like this:” I beard Allah’s Messenger (way peace be upon him) as saying this.”



Book 042, Number 7119:

 

Abu Sufyan reported like that as as-Saduq al-Amin al-Walid b. Harb narrated with the same chain of transmitters.

Chapter 8: PERTAINING TO THE GUARDING OF TONGUE



Book 042, Number 7120:

 

Abu Huraira reported that he heard Allah’s Messenger (may peace be upon him) as saying: The servant speaks words for which he is sent down to the Hell-Fire farther than the distance between the cast and the west.



Book 042, Number 7121:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The servant speaks words that he does not understand its repercussions but he sinks down in Hell-Fire farther than the distance between the east and the west.

Chapter 9: THE PUNISTIMENT OF ONE WHO COMMANDS OTHERS TO DO GOOD BUT DOES NOT DO IT HIMSELF AND RE FORBIDS OTHERS TO DO EVIL BUT DOES NOT HIMSELF REFRAIN FROM IT



Book 042, Number 7122:

 

Shaqiq reported that it was said to Usama b. Zaid: Why don’t you visit ‘Uthman and talk to him? Thereupon he said: Do you think that I have not talked to him but that I have made you hear? By Allah. I have talked to him (about things) concerning me and him and I did not like to divulge those things about which I had to take the initiative and I do not say to my ruler:” You are the best among people,” after I beard Allah’s Messenger (may peace be upon him) as saying: A man will be brought on the Day of Resurrection and thrown in Hell-Fire and his intestines will pour forth in Hell and he will go round along with them, as an ass goes round the mill. stone. The denizens of Hell would gather round him and say: 0, so and so, what has happened to you? Were you not enjoining us to do what was reputable and forbid us to do what was disreputable? He will say: Of course, it is so; I used to enjoin (upon people) to do what was reputable but did not practise that myself. I had been forbidding people to do what was disreputable, but practised it myself.



Book 042, Number 7123:

 

Abu Wa’il reported: I was in the company of Usama b. Zaid that a person said: What prevents you to visit Uthman and talk to him for what he does? The rest of the hadith is the same.

Chapter 10: IT IS FORBIDDEN TO PUBLICISE ONE’S SINS



Book 042, Number 7124:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: All the people of my Ummah would get pardon for their sins except those who publicise them. And (it means) that a servant should do a deed during the night and tell the people in the morning that he has done so and so, whereas Allah has concealed it. And he does a deed during the day and when it is night he tells the people, whereas Allah has concealed it. Zuhair has used the word hijar for publicising.

Chapter 11: SNEEZING AND THE DISAPPROVAL OF YAWNING



Book 042, Number 7125:

 

Anas b. Malik reported that two persons sneezed in the presence of Allah’s Messenger (may peace be upon him). He (the Messenger of Allah) invoked mercy for one, and did not invoke for the other. The one for whom he had not prayed said: So and so sneezed and you said: May Allah have mercy upon you. I also sneezed but you did not utter these words for me. Thereupon he (the Holy Prophet) said: That person praised Allah, and you did not praise Allah.



Book 042, Number 7126:

 

This hadith has been narrated on the authority of Anas through another chain of transmitters.



Book 042, Number 7127:

 

Abu Burda reported: I visited Abu Musa, as he was in the house of the daughter of Fadl b. ‘Abbas. I sneezed but he did not respond to it (by saying): Allah may have mercy upon you. Then she sneezed and he (Fadl b. ‘Abbas) said: May Allah have mercy upon you. I came back to my mother and informed her about it, and when he came to her she said: My son sneezed in your presence and you did not say:” Allah may have mercy upon you, and she sneezed and you said for her:” May Allah have mercy upon you.” Thereupon he said: Your son sneezed but he did not praise Allah and I did not beg mercy of Allah for him and she sneezed and she praised Allah and so I said: May Allah have mercy upon you, as I heard Allah’s Messenger (may peace be upon him) as saying: When any one of you sneezes he should praise Allah and the other should say: May Allah have mercy upon you, and if he does not praise Allah, no mercy should be begged for him.



Book 042, Number 7128:

 

Iyas b. Salama b. al-Akwa reported that his father reported to him that he heard Allah’s Apostle (may peace be upon him) as saying: A person sneezed in his presence and he said to him: May Allah have mercy upon you. And he then sneezed for the second time and Allah’s Messenger (may peace be upon him) said to him: He is suffering from cold (and no response is necessary).



Book 042, Number 7129:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The yawning as from the devil. So when one of you yawns he should try to restrain it as far as it lies in his power.



Book 042, Number 7130:

 

The son of Abu Said al-Khudri reported on the authority of his father that Allah’s Messenger (may peace be upon him) said: When one of you yawns, he should keep his mouth shut with the help of his hand, for it is the devil that enters therein.



Book 042, Number 7131:

 

The son of Abu Said al-Khudri reported on the authority of his father that Allah’s Messenger (may peace be upon him) said: When one of you yawns, he should try to restrain it with cue help of his hand since it is the Satan that enters therein.



Book 042, Number 7132:

 

The son of Abu Said al-Khudri reported on the authority of his father that Allah’s Messenger (may peace be upon him) said. When one of you yawns while engaged in prayer, he should try to restrain so far as it lies in his power, since it is the Satan that enter therein.



Book 042, Number 7133:

 

Abu Said al-Khudri reported Allah’s Messenger (may peace be upon him) a hadith like this through another chain of transmitters.

Chapter 12: MISCELLANEOUS AHADITH



Book 042, Number 7134:

 

‘A’isha reported that Allah’s Messenger (may peace be upon him) said: The Angels were born out of light and the Jinns were born out of the spark of fire and Adam was born as he has been defined (in the Qur’an) for you (i. e. he is fashioned out of clay).



Book 042, Number 7135:

 

Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: A group of Bani Isra’il was lost. I do not know what happened to it, but I think (that it ‘underwent a process of metamorphosis) and assumed the shape of rats. Don’t you see when the milk of the camel is placed before them, these do not drink and when the milk of goat is placed before them, these do drink. Abu Huraira said: I narrated this very hadith to Ka’b and he said: Did you hear this from Allah’s Messenger (may peace be upon him)? I (Abu Huraira) said: Yes. He said this again and again, and I said: Have I read Torah? This hadith has been transmitted on the authority of Ishaq with a slight variation of wording.



Book 042, Number 7136:

 

Abu Huraira reported that the rat (is the result of) metamorphosis (of a group of Bani Isra’il) and the proof of this is that when the milk of goat is placed before it, it drinks it, and when the milk of the camel is placed before it, it would not taste it at all. Ka’b said: Did you hear it from Allah’s Messenger (may peace be upon him)? Thereupon he said: Has Torah been revealed to me?

Chapter 13: THE BELIEVER DOES NOT PROVIDE OPPORTUNITY TO BE STUNG TWICE FROM ONE (AND THE SAME) HOLE



Book 042, Number 7137:

 

Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: The believer does not allow to be stung twice from one (and the same) hole. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Chapter 14: EVERY ACT OF A BELIEVER IS A BLESSING FOR HIM



Book 042, Number 7138:

 

Suhaib reported that Allah’s Messenger (may peace be upon him) said: Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.

Chapter 15: IT IS PROHIBITED TO PRAISE ANYONE SO MUCH THAT THERE MAY BE FEAR OF HIS BEING INTOXICATED BECAUSE OF THAT



Book 042, Number 7139:

 

‘Abd al-Rahman b. Abu Bakra reported on the authority of his father that a person praised another person in the presence of Allah’s Apostle (may peace be upon him), whereupon he said: Woe be to thee, you have broken the neck of your friend, you have broken the neck of your friend-he said this twice. If one of you has to praise his friend at all, he should say: I think (him to be) so and Allah knows it well and I do not know the secret of the heart and Allah knows the destined end, and I cannot testify his purity against Allah but (he appears) to be so and so.



Book 042, Number 7140:

 

Abd al-Rahman b. Abu Bakra reported on the authority of his father that a person was mentioned in the presence of Allah’s Apostle (may peace be upon him), and a person said: Allah’s Messenger, no person is more excellent than he after Allah’s Messenger (may peace be upon him). Thereupon Allah’s Apostle (may peace be upon him) said: Woe be to thee, you have broken the neck of your friend, and he said this twice. Then Allah’s Messenger (may peace be upon him) said: If anyone has to praise his brother at all, he should say: I think him to be so and so, and even on this he should say: I do not consider anyone purer than Allah (considers). This hadith has been transmitted on the authority of Shu’ba with a slight variation of wording.



Book 042, Number 7141:

 

Abu Musa reported Allah’s Messenger (may peace be upon him) saw a person lauding another person or praising him too much. Thereupon he said: You killed him, or you sliced the back of a person.



Book 042, Number 7142:

 

Abu Ma’mar reported that a person lauded a ruler amongst the rulers and Miqdad began to throw dust upon him and he said: Allah’s Messenger (may peace be upon him) commanded us that we should throw dust upon the faces of those who shower too much praise.



Book 042, Number 7143:

 

Hammam b. al-Harith reported that a person began to praise ‘Uthman and Miqdad sat upon his knee; and he was a bulky person and began to throw pebbles upon his (flatterer’s) face. Thereupon ‘Uthman said: What is the matter with you? And he said: Verily, Allah’s Messenger (may peace be upon him) said: When you see those who shower (undue) praise (upon others), throw dust upon their faces.



Book 042, Number 7144:

 

This hadith has been narrated on the authority of Miqdad through another chain of transmitters.

Chapter 16: THE OLDER ONE IS TO BE PREFERRED



Book 042, Number 7145:

 

‘Abdullah b. Umar reported that Allah’s Messenger (may peace be upon him) said: It was shown in a vision that I was rinsing my mouth with miswak and two persons began to contend with one another for getting that miswak. One was older than the other. I gave the miswak to the younger one amongst them, but it was said to me: (Let it be given) to the older one. So I gave it to the older one.

Chapter 17: TO STATE HADITH AFTER ITS VERIFICATION AND RECORDING OF” KNOWLEDGE”



Book 042, Number 7146:

 

It was reported that Abu Huraira used to say: Listen to me, inmate of the apartment; listen to me, inmate of the apartment, while ‘A’isha (Allah be pleased with her) had been busy in observing prayer. As she finished prayer, she said to” Urwa: Did you hear his words? And this is how Allah’s Messenger (may peace be upon him) used to utter (so distinctly) that if one intended to count (the words uttered) he would be able to do so.



Book 042, Number 7147:

 

Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) said: Do not take down anything from me, and he who took down anything from me except the Qur’an, he should efface that and narrate from me, for there is no harm in it and he who attributed any falsehood to me-and Hammam said: I think he also said:” deliberately” -he should in fact find his abode in the Hell-Fire.

Chapter 18: THE STORY OF THE PEOPLE OF THE DITCH, THE MAGICIAN, THE MONK AND THE SLAVE



Book 042, Number 7148:

 

Suhaib reported that Allah’s Messenger (may peace be upon him) thus said: There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk’s) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don’t give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you.

He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he ‘said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water).

So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the worlds; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy’s) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.

Chapter 19: THE STORY OF ABU AL-YASAR AND THE LENGTHY HADITH OF JABIR



Book 042, Number 7149:

 

‘Ubadab. Walid b. Samit reported: I and my father set out in search of knowledge to a tribe of the Ansar before their death (i. e. before the Companions of the Holy Prophet left the world) and I was the first to meet Abu Yasar, a Companion of Allah’s Messenger (may peace be upon him) and there was a young man with him who carried the record of letters with him and there was a mantle prepared by the tribe of Ma’afiri upon him. And his servant too had a Ma’afiri mantle over him. My father said to him: My uncle, I see the signs of anger or that of agony on your face. He said: Yes, such and such person, the son of so and so, of the tribe of Harami owed me a debt. I went to his family, extended salutations and said: Where is he? They said: He is not here. Then came out to me his son who was at the threshold of his youth. I said to him: Where is your father? He said: No sooner did he hear your sound than he hid himself behind my mother’s bedstead. I said to him: Walk out to me, for I know where you are. He came out. I said to him: What prompted you to hide yourself from me? He said: By God, whatever I would say to you would not be a lie. By Allah, I fear that I should tell a lie to you and in case of making promise with you I should break it, as you are the Companion of Allah’s Messenger (may peace be upon him). The fact is that I was hard up in regard to money. I said: Do you adjure by Allah? He said: I adjure by Allah. I said: Do you adjure by Allah? He said: I adjure by Allah. I said: Do you adjure by Allah? He said: I adjure by Allah. Then he brought his promissory note and he wrote off (the debt) with his hand and said: Make payment when you find yourself solvent enough to pay me back; if you are not, then there is no liability upon you. These two eyes of mine saw, and he (Abu’I-Yasar) placed his fingers upon his eyes and these two ears of mine heard and my heart retained, and he pointed towards his heart that Allah’s Messenger (may peace be upon him) said: He who gives time to one who is financially hard up (in the payment of debt) or writes off his debt, Allah will provide him His shadow. I said to him: My uncle, if you get the cloak of your servant and you give him your two clothes, or take his two clothes of Ma’afir and give him your cloak, then there would be one dress for you and one for him.

He wiped my head and said: O Allah, bless the son of my brother. O, son of my brother, these two very eyes of mine saw and these two ears of mine listened to and this heart of mine retained this, and he pointed towards the heart that Allah’s Messenger (may peace be upon him) said: Feed them (the servants) and clothe them (the servants) what you wear, and if I give him the goods of the world, it is easy for me than this that he should take my virtues on the Day of Resurrection. We went on till we came to Jabir b. Abdullah in the mosque and he was busy in observing prayer in one cloth which he had joined at its opposite ends. I made my way through the people till I sat between him and the Qibla and I said: May Allah have mercy upon you. Do you observe prayer with one cloth on your body whereas your mantle is lying at your side? He pointed me with his hand towards my breast just like this and he separated his fingers and bent them in the shape of a bow. And (he said): I thought that a fool like you should come to me so that he should see me as I do and he should then also do like it. Allah’s Messenger (may peace be upon him) came to us in this very mosque and he had in his hand the twig of the palm-tree and he saw mucus towards the Qibla of the mosque and he erased it with the help of the twig. He then came to us and said: Who amongst you likes that Allah should turn His face away from him? We were afraid. He then again said: Who amongst you likes that Allah should turn His face away from him? We were afraid. He again said: Who amongst you likes that Allah should turn His face away from him? We said: Allah’s Messenger, none of us likes it. And he said: If one amongst you stands for prayer, Allah, the Exalted and Glorious, is before him he should not spit in front of him, or on his right side, but should spit on his left side beneath his left foot and if he is impelled to do so all of a sudden (in spite of himself) he should then spit in his cloth and fold it in some part of it. (and he further said: ) Bring some sweet-smelling thing. A young man who belonged to our tribe stood up, went and brought scent in his palm. Allah’s Messenger (may peace be upon him) took that and applied it to the end of that twig and then touched the place where there had been mucus. Jabir said: This is why you should apply scent to your mosques.

It is reported on the same authority: We set out along with Allah’s Messenger (may peace be upon him) on an expedition of Batn Buwat. He (the Holy Prophet) was in search of al-Majdi b. ‘Amr al-Juhani. (We had so meagre equipment) that five. six or seven of us had one camel to ride and so we mounted it turn by turn. Once there wan. the turn of an Ansari to ride upon the camel. He made it kneel down to ride over it (and after having. mounted it), he tried to raise it up but it hesitated. So he said. May there be curse of Allah upon you! Thereupon Allah’s Messenger (may peace be upon him) said: Who is there to curse his camel? He said: Allah’s Messenger, it’ is I. Thereupon he said: Get down from the camel and let us not have in our company the cursed one. Don’t curse your own selves, nor your children. nor your belongings. There is the possibility that your curse may synchronies with the time when Allah is about to confer upon you what you demand and thus your prayer may be readily responded.

It is reported on the same authority: We set out on an expedition along with Allah’s Messenger (may peace be upon him) until it was evening, and we had been near a. water reservoir of Arabia. Allah’s Messenger (may peace be upon him) said: Who would be the person who would go ahead and set right the reservoir and drink water himself and serve us with it? Jabir said: I stood up and said: Allah’s Messenger, it is I who am ready to do that. Thereupon Allah’s Messenger (may peace be upon him) said: Who is the person to accompany Jabir? And then Jabbar b. Sakhr stood up. So we went to that well and poured in that tank a bucket or two of water and plastered it with clay and then began to fill it (with water) until it was filled to the brim. Allah’s Messenger (may peace be upon him) was the first who appeared before us, and he said: Do you (both) permit me to drink water out of it? We said: Yea, Allah’s Messenger. He led his camel to drink water and it drank. He then pulled its rein and it stretched its legs and began to urinate. He then took it aside and made it kneel down at another place and then came to the tank and performed ablution. I then got up and performed ablution like the ablution of Allah’s Messenger (may peace be upon him), and Jabbar b. Sakhr went in order to relieve himself and Allah’s Messenger (may peace be upon him) got up to observe prayer and there was a mantle over me. I tried to invert its ends but it was too short (to cover my body easily). It had its borders. I then inverted it (the mantle) and drew its opposite ends and then tied them at my neck. I then came and stood upon the left side of Allah’s Messenger (may peace be upon him). He caught hold of me and made me go round behind him, until he made me stand on his right side. Then Jabbar b. Sakhr came. He performed ablution and then came and stood on the left side of Allah’s Messenger (may peace be upon him). Then Allah’s Messenger (may peace be upon him) caught hold of our hands together, pushed us back and made us stand behind him. Then Allah’s Messenger (may peace be upon him) began to look upon me with darting looks, but I did not perceive that. After that I became aware of it and he pointed with the gesture of his hand that I should wrap my loin-cloth. When Allah’s Messenger (may peace be upon him) had finished the prayer, he said: Jabir! I said: Allah’s Messenger, at thy beck and call. He said: When the cloth around you is inadequate, then tie the opposite ends but when it is small, tie it over the lower body.

Jabir reported: We set out on an expedition with Allah’s Messenger (may peace be upon him) and the only means of sustenance for every person amongst us was only one date for a day and we used to chew it. And we struck the leaves with the help of our bow and ate them until the sides of our mouths were injured. It so happened one day that a person was overlooked and not given a date. We carried that person and bore witness to the fact that he had not been given that date so he was offered that and he got up and received that.

Jabir reported: We set out on an expedition along with Allah’s Messenger (may peace be upon him) until we got down at a spacious valley and Allah’s Messenger (may peace be upon him) went to relieve himself. I followed him with a bucket full of water and Allah’s Messenger (may peace be upon him) looked about and he found no privacy but two trees at the end of the valley and Allah’s Messenger (may. peace be upon him) went to one of them and took hold of one of its twigs and said: Be thou under my control by the permission of Allah, and so it came under his control like the camel who has its nosestring in the hand of its rider, and then he came to the second tree and took hold of a twig and said: Be thou under my control with the permission of Allah, and it came under his control, and when he came in the middle of the two trees he joined together the two twigs and said: join with the permission of Allah. Jabir said: I was afraid lest Allah’s Messenger (may peace be upon him) should be aware of my nearness and go still farther. And Muhammad b. Abbad has used the word” faitab’d” and I began to talk to myself. And as I saw, I suddenly found Allah’s Messenger (may peace be upon him) before me and the two trees were separated and each one of them was standing at its place. I saw Allah’s Messenger (may peace be upon him) standing for a short time, nodding his head towards right and left. Isma’il pointed towards the right and left with the help of his head (in order to demonstrate how the Holy Prophet had pointed). Then he (the Holy Prophet) came to me and said: Jabir did you see my place where I was standing? I said: Allah’s Messenger, yes. He then said: Then you should go to those two trees and cut a twig from each of them and go to that place with them where I was standing and stand there where I was standing and place a twig on the right and a twig on the left. Jabir said: I set out and took hold of a stone and broke it and sharpened it and then I came to those trees and cut a twig from each one of them.

I then came dragging them until I stood at the place where Allah’s Messenger (may peace be upon him) had been standing and placed a twig on the right and a twig on the left. Then I met him and said: Allah’s Messenger, I have done that, but (kindly) explain to me the reason for it. Thereupon he said: I passed by two graves the occupants of which had been undergoing torment. I liked to make intercession for them so that the might be relieved of this torment y as long as these twigs remain fresh. Jabir said: We came back to the (camp of the) army and Allah’s Messenger (may peace be upon him) said: Jabir, call people for per- forming wudu. I cried: Come and perform wudu, come and perform wudu, come and perform wudu. I said: Allah’s Messenger, there is not even a drop of water in the army camp, and there. was a person who used to cool the water for Allah’s Messenger (may peace be upon him) in the old water-skin which kept hanging by the twig. He asked me to go to such and such Ansari and ask him to see if there was any water in that skin. I went to him and cast a glance in it but did not find anything but a drop in the mouth of that water-skin and if I were to draw that, the water-skin’s,. dried part would suck it up. I came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, I have not found anything in it but a drop of water in the mouth of the water-skin and now if I were to draw that, it would be absorbed. He said: Go and bring that to me. I brought that to him. He took hold of it -and began to utter something which I could not understand and then pressed it with his hand and gave that to me and said: Jabir, announce for the tub to be brought. So I announced that the tub of the army (be brought). It was brought accordingly and I placed it before him (the Holy Prophet). Thereupon Allah’s Messenger (may peace be upon him) placed his hands in the tub like this: with his fingers stretched out, and then he placed his fingers at the bottom of the tub and said: Jabir, take it (that waters-skin) and pour water over me, by reciting Bismillah, and I poured water and I said: Bismillah, and found water sprouting out between the fingers of Allah’s Messenger (may peace be upon him). Then that tub gushed forth until it was filled up and the Messenger (may peace be upon him) said: Jabir, make an announcement to the effect: He who needs water should take that. Jabir said: The people came and got water until they were all satiated. I said: Is there anyone left who wants to get it? And Allah’s Messenger (may peace be upon him) then lifted up his hand from that tub and it was still full. Then the people made a complaint to Allah’s Messenger (may peace be upon him) about hunger and he said: May Allah provide you food! We came to the bank of the ocean and the ocean was tossing and it threw out a big animal and we lit fire and cooked it and took it until we had eaten to our heart’s content. Jabir said: I and such and such five persons entered Its socket and nobody could see us until we had come out, and we took hold of one of its ribs and twisted it into a sort of arch, then we called the tallest of the persons of the army and the hugest of the camels of the army and it had the big saddle over it, and it could easily pass through it without the rider having need to bend down.

Chapter 20: THE ACCOUNT OF PROPHET’S (MAY PEACE BE UPON HIM) EMIGRATION



Book 042, Number 7150:

 

Al-Bara’ b. ‘Azib reported that Abu Bakr Siddlq came to the residence of my father (‘Azib) and bought a haudaj from him and said to ‘Azib: Send your son to my residence (to carry this haudaj), and my father said to me: Carry it (for him). So I carried it and there went along with him (with Abu Bakr) my father in order to fetch its price and he (‘Azib) said to Abu Bakr: Abu Bakr, narrate to me what you both did on the night when you set out on a journey along with Allah’s Messenger (may peace be upon him). He said: We set out during the night and went on walking until it was noon, and the path was vacant and so none passed by that (until) there appeared prominently before us a large rock. It had its shade and the rays of the sun did not reach that place. So we got down at that place. I then went to the rock and levelled the ground with my hands at the place where the Holy Prophet (may peace be upon him) would take rest under its shade. I then set the bedding and said: Allah’s Messenger, go to sleep and I shall keep a watch around you. I went out and watched around him. There we saw a shepherd moving towards that rock with his flock and he intended what we intended (i. e. taking rest). I met him and said to him: Young boy, to which place do you belong? He said: I am a person from Medina. I said, is there any milk in the udders of your sheep and goats? He said: Yes. He took hold of a goat, and I said to him: Clean the udder well so that it should be free from hair, dust and impurity. I saw al-Bara’ striking his hand upon the other (to give an indication) how he did that. He milked the goat for me in a wooden cup which he had with him and I had with me a bucket in which I kept water for drinking and for performing ablution. I came to Allah’s Apostle (may peace be upon him) and did not like to awaken him from sleep but he was accidentally startled from the sleep. I poured water upon the milk (till It was cold) and I said: Allah’s Messenger, take this milk. He then took It and I was delighted and he (the Holy Prophet) said: Is now not the time to march on? I said: Of course. So he marched on after the sun had passed the meridian and Suraqa b. Malik pursued us and we had been walking on soft, level ground. I said: Allah’s Messenger, we are about to be overtaken by them. Thereupon he said: Be not grieved. Verily, Allah is with us. Then Allah’s Messenger (may peace be upon him) cursed him and his horse sank into the earth. I think he also said: I know you have hurled curse upon me. So supplicate Allah for me and I take an oath that I shall turn everyone away who would come in search of you. So he (Allah’s Messenger) supplicated Allah and he was rescued and he came back and to everyone he met, he said: I have combed all this side. In short, he diverted everyone whom he met and he in fact fulfilled his promise.

Al-Bara’ reported: Abu Bakr purchased a saddle from me for thirteen dirhams; the rest of the hadith is the same, and in the narration of Uthman b. ‘Umar, the words are: He (Suraqa b. Malik) drew near Allah’s Messenger (may peace be upon him), and he (the Holy Prophet) cursed him and his camel sank in the earth up to the belly and he jumped from that and said: Muhammad, I am fully aware of It that it is your doing. Supplicate Allah that He should rescue me from it in which I am (pitchforked) and I give you a solemn pledge that I shall keep this as a secret from all those who are coming after me. Take hold of an arrow out of it (quiver) for you will find my camels and my slaves at such and such place and you can get whatever you need (on showing this arrow). He (the Holy Prophet) said: I don’t need your camels. And we (the Holy Prophet and Abu Bakr) came to Medina during the night and the people began to contend as to where Allah’s Messenger (may peace be upon him) should reside and he encamped in the tribe of Najjar who were related to ‘Abd ul-Muttalib from the side of mother. Allah’s Messenger (may peace be upon him) honoured them, then people climbed upon house-top and women also and boys scattered in the way, and they were all crying: Muhammad, Messenger of Allah, Muhammad, Messenger of Allah.



 

[ Index Page ]

* Sahih Bukhari : Book 76: To make the Heart Tender (Ar-Riqaq)

Translation of Sahih Bukhari, Book 76:

To make the Heart Tender (Ar-Riqaq)

Volume 8, Book 76, Number 421:

Narrated Ibn ‘Abbas:

The Prophet said, “There are two blessings which many people lose: (They are) Health and free time for doing good.”


Volume 8, Book 76, Number 422:

Narrated Anas:

The Prophet said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) make righteous the Ansar and the Emigrants.”


Volume 8, Book 76, Number 423:

Narrated Sahl bin Sa’d As-Sa’idi:

We were in the company of Allah’s Apostle in (the battle of) Al-Khandaq, and he was digging the trench while we were carrying the earth away. He looked at us and said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) forgive the Ansar and the Emigrants.”


Volume 8, Book 76, Number 424:

Narrated Sahl:

I heard the Prophet saying, “A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it; and an undertaking (journey) in the forenoon or in the afternoon for Allah’s Cause, is better than the whole world and whatever is in it.”


Volume 8, Book 76, Number 425:

Narrated Mujahid:

‘Abdullah bin ‘Umar said, “Allah’s Apostle took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveler.” The sub-narrator added: Ibn ‘Umar used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”


Volume 8, Book 76, Number 426:

Narrated ‘Abdullah:

The Prophet drew a square and then drew a line in the middle of it and let it extend outside the square and then drew several small lines attached to that central line, and said, “This is the human being, and this, (the square) in his lease of life, encircles him from all sides (or has encircled him), and this (line), which is outside (the square), is his hope, and these small lines are the calamities and troubles (which may befall him), and if one misses him, an-other will snap (i.e. overtake) him, and if the other misses him, a third will snap (i.e. overtake) him.”


Volume 8, Book 76, Number 427:

Narrated Anas bin Malik:

The Prophet drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to Him.”


Volume 8, Book 76, Number 428:

Narrated Abu Huraira:

The Prophet said, “Allah will not accept the excuse of any person whose instant of death is delayed till he is sixty years of age.”


Volume 8, Book 76, Number 429:

Narrated Abu Huraira:

I heard Allah’s Apostle saying, “The heart of an old man remains young in two respects, i.e., his love for the world (its wealth, amusements and luxuries) and his incessant hope.”


Volume 8, Book 76, Number 430:

Narrated Anas bin Malik:

Allah’s Apostle said, “The son of Adam (i.e. man) grows old and so also two (desires) grow old with him, i.e., love for wealth and (a wish for) a long life.”


Volume 8, Book 76, Number 431:

Narrated ‘Utban bin Malik Al-Ansari:

who was one of the men of the tribe of Bani Salim: Allah’s Apostle came to me and said, “If anybody comes on the Day of Resurrection who has said: La ilaha illal-lah, sincerely, with the intention to win Allah’s Pleasure, Allah will make the Hell-Fire forbidden for him.”


Volume 8, Book 76, Number 432:

Narrated Abu Huraira: Allah’s Apostle said, “Allah says, ‘I have nothing to give but Paradise as a reward to my believer slave, who, if I cause his dear friend (or relative) to die, remains patient (and hopes for Allah’s Reward).”


Volume 8, Book 76, Number 433:

Narrated ‘Amr bin ‘Auf:

(an ally of the tribe of Bani ‘Amir bin Lu’ai and one of those who had witnessed the battle of Badr with Allah’s Apostle) Allah’s Apostle sent Abu ‘Ubaida bin AlJarrah to Bahrain to collect the Jizya tax. Allah’s Apostle had concluded a peace treaty with the people of Bahrain and appointed Al ‘Ala bin Al-Hadrami as their chief; Abu Ubaida arrived from Bahrain with the money. The Ansar heard of Abu ‘Ubaida’s arrival which coincided with the Fajr (morning) prayer led by Allah’s Apostle. When the Prophet finished the prayer, they came to him. Allah’s Apostle smiled when he saw them and said, “I think you have heard of the arrival of Abu ‘Ubaida and that he has brought something.” They replied, “Yes, O Allah’s Apostle! ” He said, “Have the good news, and hope for what will please you. By Allah, I am not afraid that you will become poor, but I am afraid that worldly wealth will be given to you in abundance as it was given to those (nations) before you, and you will start competing each other for it as the previous nations competed for it, and then it will divert you (from good) as it diverted them.” ‘


Volume 8, Book 76, Number 434:

Narrated ‘Uqba bin ‘Amir:

The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, “I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world.”


Volume 8, Book 76, Number 435:

Narrated Abu Sa’id Al-Khudri:

Allah’s Apostle said, “The thing I am afraid of most for your sake, is the worldly blessings which Allah will bring forth to you.” It was said, “What are the blessings of this world?” The Prophet said, “The pleasures of the world.” A man said, “Can the good bring forth evil?” The Prophet kept quiet for a while till we thought that he was being inspired divinely. Then he started removing the sweat from his forehead and said,” Where is the questioner?” That man said, “I (am present).” Abu Sa’id added: We thanked the man when the result (of his question) was such. The Prophet said, “Good never brings forth but good. This wealth (of the world) is (like) green and sweet (fruit), and all the vegetation which grows on the bank of a stream either kills or nearly kills the animal that eats too much of it, except the animal that eats the Khadira (a kind of vegetation). Such an animal eats till its stomach is full and then it faces the sun and starts ruminating and then it passes out dung and urine and goes to eat again. This worldly wealth is (like) sweet (fruit), and if a person earns it (the wealth) in a legal way and spends it properly, then it is an excellent helper, and whoever earns it in an illegal way, he will be like the one who eats but is never satisfied.”


Volume 8, Book 76, Number 436:

Narrated Zahdam bin Mudarrib:

‘Imran bin Husain said: The Prophet said, “The best people are my contemporaries (i.e., the present (my) generation) and then those who come after them (i.e., the next generation).” Imran added: I am not sure whether the Prophet repeated the statement twice after his first saying. The Prophet added, “And after them there will come people who will bear witness, though they will not be asked to give their witness; and they will be treacherous and nobody will trust them, and they will make vows, but will not fulfill them, and fatness will appear among them.”


Volume 8, Book 76, Number 437:

Narrated ‘Abdullah :

The Prophet said, “The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness.”


Volume 8, Book 76, Number 438:

Narrated Qais:

I heard Khabbab, who had branded his abdomen with seven brands, saying, “Had Allah’s Apostle not forbidden us to invoke Allah for death, I would have invoked Allah for death. The companions of Muhammad have left this world without taking anything of their reward in it (i.e., they will have perfect reward in the Hereafter), but we have collected of the worldly wealth what we cannot spend but on earth (i.e. on building houses).”


Volume 8, Book 76, Number 439:

Narrated Qais:

I came to Khabbab while he was building a wall, and he (Khabbab) said, “Our companions who have left this world, did not enjoy anything of their reward therein, while we have collected after them, much wealth that we cannot spend but on earth (i.e., on building).”


Volume 8, Book 76, Number 440:

Narrated Khabbab:

We migrated with the Prophet..(This narration is related in the chapter of migration).


Volume 8, Book 76, Number 441:

Narrated Ibn ‘Abbas:

I brought water to Uthman bin ‘Affan to perform the ablution while he was sitting on his seat. He performed the ablution in a perfect way and said, “I saw the Prophet performing the ablution in this place and he performed it in a perfect way and said, “Whoever performs the ablution as I have done this time and then proceeds to the mosque and offers a two-Rak’at prayer and then sits there (waiting for the compulsory congregational prayers), then all his past sins will be forgiven.” The Prophet further added, “Do not be conceited (thinking that your sins will be forgiven because of your prayer).”


Volume 8, Book 76, Number 442:

Narrated Mirdas Al-Aslami:

The Prophet said, “The righteous (pious people will depart (die) in succession one after the other, and there will remain (on the earth) useless people like the useless husk of barley seeds or bad dates, and Allah will not


Volume 8, Book 76, Number 443:

Narrated Abu Huraira:

The Prophet said, “Perish the slave of Dinar, Dirham, Qatifa (thick soft cloth), and Khamisa (a garment), for if he is given, he is pleased; otherwise he is dissatisfied.”


Volume 8, Book 76, Number 444:

Narrated Ibn ‘Abbas:

I heard the Prophet saying, “If the son of Adam (the human being) had two valley of money, he would wish for a third, for nothing can fill the belly of Adam’s son except dust, and Allah forgives him who repents to Him.”


Volume 8, Book 76, Number 445:

Narrated Ibn ‘Abbas:

I heard Allah’s Apostle saying, “If the son of Adam had money equal to a valley, then he will wish for another similar to it, for nothing can satisfy the eye of Adam’s son except dust. And Allah forgives him who repents to Him.” Ibn ‘Abbas said: I do not know whether this saying was quoted from the Qur’an or not. ‘Ata’ said, “I heard Ibn AzZubair saying this narration while he was on the pulpit.”


Volume 8, Book 76, Number 446:

Narrated Sahl bin Sa’d:

I heard Ibn Az-Zubair who was on the pulpit at Mecca, delivering a sermon, saying, “O men! The Prophet used to say, “If the son of Adam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Adam’s son except dust. And Allah forgives he who repents to Him.” Ubai said, “We considered this as a saying from the Qur’an till the Sura (beginning with) ‘The mutual rivalry for piling up of worldly things diverts you..’ (102.1) was revealed.”


Volume 8, Book 76, Number 447:

Narrated Anas bin Malik:

Allah’s Apostle said, “If Adam’s son had a valley full of gold, he would like to have two valleys, for nothing fills his mouth except dust. And Allah forgives him who repents to Him.”


Volume 8, Book 76, Number 448:

Narrated Hakim bin Hizam:

I asked the Prophet (for some money) and he gave me, and then again I asked him and he gave me, and then again I asked him and he gave me and he then said, “This wealth is (like) green and sweet (fruit), and whoever takes it without greed, Allah will bless it for him, but whoever takes it with greed, Allah will not bless it for him, and he will be like the one who eats but is never satisfied. And the upper (giving) hand is better than the lower (taking) hand.”


Volume 8, Book 76, Number 449:

Narrated ‘Abdullah:

The Prophet said, “Who among you considers the wealth of his heirs dearer to him than his own wealth?” They replied, “O Allah’s Apostle! There is none among us but loves his own wealth more.” The Prophet said, “So his wealth is whatever he spends (in Allah’s Cause) during his life (on good deeds) while the wealth of his heirs is whatever he leaves after his death.”


Volume 8, Book 76, Number 450:

Narrated Abu Dhar:

Once I went out at night and found Allah’s Apostle walking all alone accompanied by nobody, and I thought that perhaps he disliked that someone should accompany him. So I walked in the shade, away from the moonlight, but the Prophet looked behind and saw me and said, “Who is that?” I replied, “Abu Dhar, let Allah get me sacrificed for you!” He said, “O Abu Dhar, come here!” So I accompanied him for a while and then he said, “The rich are in fact the poor (little rewarded) on the Day of Resurrection except him whom Allah gives wealth which he gives (in charity) to his right, left, front and back, and does good deeds with it. I walked with him a little longer. Then he said to me, “Sit down here.” So he made me sit in an open space surrounded by rocks, and said to me, “Sit here till I come back to you.” He went towards Al-Harra till I could not see him, and he stayed away for a long period, and then I heard him saying, while he was coming, “Even if he had committed theft, and even if he had committed illegal sexual intercourse?” When he came, I could not remain patient and asked him, “O Allah’s Prophet! Let Allah get me sacrificed for you! Whom were you speaking to by the side of Al-Harra? I did not hear anybody responding to your talk.” He said, “It was Gabriel who appeared to me beside Al-Harra and said, ‘Give the good news to your followers that whoever dies without having worshipped anything besides Allah, will enter Paradise.’ I said, ‘O Gabriel! Even if he had committed theft or committed illegal sexual intercourse?’ He said, ‘Yes.’ I said, ‘Even if he has committed theft or committed illegal sexual intercourse?’ He said, ‘Yes.’ I said, ‘Even if he has committed theft or committed illegal sexual intercourse?’ He said, ‘Yes.’ ”


Volume 8, Book 76, Number 451:

Narrated Abu Dhar:

While I was walking with the Prophet in the Harra of Medina, Uhud came in sight. The Prophet said, “O Abu Dhar!” I said, “Labbaik, O Allah’s Apostle!” He said, “I would not like to have gold equal to this mountain of Uhud, unless nothing of it, not even a single Dinar of it remains with me for more than three days, except something which I will keep for repaying debts. I would have spent all of it (distributed it) amongst Allah’s Slaves like this, and like this, and like this.” The Prophet pointed out with his hand towards his right, his left and his back (while illustrating it). He proceeded with his walk and said, “The rich are in fact the poor (little rewarded) on the Day of Resurrection except those who spend their wealth like this, and like this, and like this, to their right, left and back, but such people are few in number.” Then he said to me, “Stay at your place and do not leave it till I come back.” Then he proceeded in the darkness of the night till he went out of sight, and then I heard a loud voice, and was afraid that something might have happened to the Prophet .1 intended to go to him, but I remembered what he had said to me, i.e. ‘Don’t leave your place till I come back to you,’ so I remained at my place till he came back to me. I said, “O Allah’s Apostle! I heard a voice and I was afraid.” So I mentioned the whole story to him. He said, “Did you hear it?” I replied, “Yes.” He said, “It was Gabriel who came to me and said, ‘Whoever died without joining others in worship with Allah, will enter Paradise.’ I asked (Gabriel), ‘Even if he had committed theft or committed illegal sexual intercourse? Gabriel said, ‘Yes, even if he had committed theft or committed illegal sexual intercourse.”


Volume 8, Book 76, Number 452:

Narrated Abu Huraira:

Allah Apostle said, “If I had gold equal to the mountain of Uhud, it would not please me that anything of it should remain with me after three nights (i.e., I would spend all of it in Allah’s Cause) except what I would keep for repaying debts.”


Volume 8, Book 76, Number 453:

Narrated Abu Huraira:

The Prophet said, “Riches does not mean, having a great amount of property, but riches is self-contentment.”


Volume 8, Book 76, Number 454:

Narrated Sahl bin Sa’d As-Sa’id:

A man passed by Allah’s Apostle and the Prophet asked a man sitting beside him, “What is your opinion about this (passer-by)?” He replied, “This (passer-by) is from the noble class of people. By Allah, if he should ask for a lady’s hand in marriage, he ought to be given her in marriage, and if he intercedes for somebody, his intercession will be accepted. Allah’s Apostle kept quiet, and then another man passed by and Allah’s Apostle asked the same man (his companion) again, “What is your opinion about this (second) one?” He said, “O Allah’s Apostle! This person is one of the poor Muslims. If he should ask a lady’s hand in marriage, no-one will accept him, and if he intercedes for somebody, no one will accept his intercession, and if he talks, no-one will listen to his talk.” Then Allah’s Apostle said, “This (poor man) is better than such a large number of the first type (i.e. rich men) as to fill the earth.”


Volume 8, Book 76, Number 455:

Narrated Abu Wail:

We paid a visit to Khabbab who was sick, and he said, “We migrated with the Prophet for Allah’s Sake and our wages became due on Allah. Some of us died without having received anything of the wages, and one of them was Mus’ab bin ‘Umar, who was martyred on the day of the battle of Uhud, leaving only one sheet (to shroud him in). If we covered his head with it, his feet became uncovered, and if we covered his feet with it, his head became uncovered. So the Prophet ordered us to cover his head with it and put some Idhkhir (a kind of grass) over his feet. On the other hand, some of us have had the fruits (of our good deed) and are plucking them (in this world).”


Volume 8, Book 76, Number 456:

Narrated ‘Imran bin Husain:

The Prophet said, “I looked into Paradise and found that the majority of its dwellers were the poor people, and I looked into the (Hell) Fire and found that the majority of its dwellers were women.”


Volume 8, Book 76, Number 457:

Narrated Anas:

The Prophet did not eat at a table till he died, and he did not eat a thin nicely baked wheat bread till he died.


Volume 8, Book 76, Number 458:

Narrated ‘Aisha:

When the Prophet died, nothing which can be eaten by a living creature was left on my shelf except some barley grain. I ate of it for a period and when I measured it, it finished.


Volume 8, Book 76, Number 459:

Narrated Abu Huraira:

By Allah except Whom none has the right to- be worshipped, (sometimes) I used to lay (sleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I used to bind a stone over my belly because of hunger. One day I sat by the way from where they (the Prophet and h is companions) used to come out. When Abu Bakr passed by, I asked him about a Verse from Allah’s Book and I asked him only that he might satisfy my hunger, but he passed by and did not do so. Then Umar passed by me and I asked him about a Verse from Allah’s Book, and I asked him only that he might satisfy my hunger, but he passed by without doing so. Finally Abu-l-Qasim (the Prophet ) passed by me and he smiled when he saw me, for he knew what was in my heart and on my face. He said, “O Aba Hirr (Abu Huraira)!” I replied, “Labbaik, O Allah’s Apostle!” He said to me, “Follow me.” He left and I followed him.

Then he entered the house and I asked permission to enter and was admitted. He found milk in a bowl and said, “From where is this milk?” They said, “It has been presented to you by such-and-such man (or by such and such woman).” He said, “O Aba Hirr!” I said, “Labbaik, O Allah’s Apostle!” He said, “Go and call the people of Suffa to me.” These people of Suffa were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Prophet , he would send it to them and would not take anything from it, and whenever any present was given to him, he used to send some for them and take some of it for himself. The order off the Prophet upset me, and I said to myself, “How will this little milk be enough for the people of As-Suffa?” thought I was more entitled to drink from that milk in order to strengthen myself, but behold! The Prophet came to order me to give that milk to them. I wondered what will remain of that milk for me, but anyway, I could not but obey Allah and His Apostle so I went to the people of As-Suffa and called them, and they came and asked the Prophet’s permission to enter. They were admitted and took their seats in the house.

The Prophet said, “O Aba-Hirr!” I said, “Labbaik, O Allah’s Apostle!” He said, “Take it and give it to them.” So I took the bowl (of Milk) and started giving it to one man who would drink his fill and return it to me, whereupon I would give it to another man who, in his turn, would drink his fill and return it to me, and I would then offer it to another man who would drink his fill and return it to me. Finally, after the whole group had drunk their fill, I reached the Prophet who took the bowl and put it on his hand, looked at me and smiled and said. “O Aba Hirr!” I replied, “Labbaik, O Allah’s Apostle!” He said, “There remain you and I.” I said, “You have said the truth, O Allah’s Apostle!” He said, “Sit down and drink.” I sat down and drank. He said, “Drink,” and I drank. He kept on telling me repeatedly to drink, till I said, “No. by Allah Who sent you with the Truth, I have no space for it (in my stomach).” He said, “Hand it over to me.” When I gave him the bowl, he praised Allah and pronounced Allah’s Name on it and drank the remaining milk.


Volume 8, Book 76, Number 460:

Narrated Sa’d:

I was the first man among the Arabs to throw an arrow for Allah’s Cause. We used to fight in Allah’s Cause while we had nothing to eat except the leaves of the Hubla and the Sumur trees (desert trees) so that we discharged excrement like that of sheep (i.e. unmixed droppings). Today the (people of the) tribe of Bani Asad teach me the laws of Islam. If so, then I am lost, and all my efforts of that hard time had gone in vain.


Volume 8, Book 76, Number 461:

Narrated ‘Aisha:

The family of Muhammad had never eaten their fill of wheat bread for three successive days since they had migrated to Medina till the death of the Prophet.


Volume 8, Book 76, Number 462:

Narrated ‘Aisha:

The family of Muhammad did not eat two meals on one day, but one of the two was of dates.


Volume 8, Book 76, Number 463:

Narrated ‘Aisha:

The bed mattress of the Prophet was made of a leather case stuffed with palm fibres.


Volume 8, Book 76, Number 464:

Narrated Qatada:

We used to go to Anas bin Malik and see his baker standing (preparing the bread). Anas said, “Eat. I have not known that the Prophet ever saw a thin well-baked loaf of bread till he died, and he never saw a roasted sheep with his eyes.”


Volume 8, Book 76, Number 465:

Narrated ‘Aisha:

A complete month would pass by during which we would not make a fire (for cooking), and our food used to be only dates and water unless we were given a present of some meat.


Volume 8, Book 76, Number 466:

Narrated ‘Aisha:

that she said to Urwa, “O, the son of my sister! We used to see three crescents in two months, and no fire used to be made in the houses of Allah’s Apostle (i.e. nothing used to be cooked).” ‘Urwa said, “What used to sustain you?” ‘Aisha said, “The two black things i.e. dates and water, except that Allah’s Apostle had neighbors from the Ansar who had some milch she-camels, and they used to give the Prophet some milk from their house, and he used to make us drink it.”


Volume 8, Book 76, Number 467:

Narrated Abu Huraira:

Allah’s Apostle said, “O Allah! Give food to the family of Muhammad.”


Volume 8, Book 76, Number 468:

Narrated Masruq:

I asked ‘Aisha “What deed was the most beloved to the Prophet?” She said, “The regular constant one.” I said, “At what time did he use to get up at night (for the Tahajjud night prayer)?’ She said, “He used to get up on hearing (the crowing of) the cock (the last third of the night).”


Volume 8, Book 76, Number 469:

Narrated ‘Aisha:

The most beloved action to Allah’s Apostle was that whose doer did it continuously and regularly.


Volume 8, Book 76, Number 470:

Narrated Abu Huraira:

Allah’s Apostle said, “The deeds of anyone of you will not save you (from the (Hell) Fire).” They said, “Even you (will not be saved by your deeds), O Allah’s Apostle?” He said, “No, even I (will not be saved) unless and until Allah bestows His Mercy on me. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target (Paradise).”


Volume 8, Book 76, Number 471:

Narrated ‘Aisha:

Allah’s Apostle said, “Do good deeds properly, sincerely and moderately and know that your deeds will not make you enter Paradise, and that the most beloved deed to Allah’s is the most regular and constant even though it were little.”


Volume 8, Book 76, Number 472:

Narrated ‘Aisha:

The Prophet was asked, “What deeds are loved most by Allah?” He said, “The most regular constant deeds even though they may be few.” He added, ‘Don’t take upon yourselves, except the deeds which are within your ability.”


Volume 8, Book 76, Number 473:

Narrated ‘Alqama:

I asked ‘Aisha, mother of the believers, “O mother of the believers! How were the deeds of the Prophet? Did he use to do extra deeds of worship on special days?” She said, “No, but his deeds were regular and constant, and who among you is able to do what the Prophet was able to do (i.e. in worshipping Allah)?”


Volume 8, Book 76, Number 474:

Narrated ‘Aisha:

The Prophet said, “Do good deeds properly, sincerely and moderately, and receive good news because one’s good deeds will not make him enter Paradise.” They asked, “Even you, O Allah’s Apostle?” He said, “Even I, unless and until Allah bestows His pardon and Mercy on me.”


Volume 8, Book 76, Number 475:

Narrated Anas bin Malik:

Once Allah’s Apostle led us in prayer and then (after finishing it) ascended the pulpit and pointed with his hand towards the Qibla of the mosque and said, “While I was leading you in prayer, both Paradise and Hell were displayed in front of me in the direction of this wall. I had never seen a better thing (than Paradise) and a worse thing (than Hell) as I have seen today, I had never seen a better thing and a worse thing as I have seen today.”


Volume 8, Book 76, Number 476:

Narrated Abu Huraira:

I heard Allah’s Apostle saying, Verily Allah created Mercy. The day He created it, He made it into one hundred parts. He withheld with Him ninety-nine parts, and sent its one part to all His creatures. Had the non-believer known of all the Mercy which is in the Hands of Allah, he would not lose hope of entering Paradise, and had the believer known of all the punishment which is present with Allah, he would not consider himself safe from the Hell-Fire.”


Volume 8, Book 76, Number 477:

Narrated Abu Said:

Some people from the Ansar asked Allah’s Apostle (to give them something) and he gave to everyone of them, who asked him, until all that he had was finished. When everything was finished and he had spent all that was in his hand, he said to them, ‘”(Know) that if I have any wealth, I will not withhold it from you (to keep for somebody else); And (know) that he who refrains from begging others (or doing prohibited deeds), Allah will make him contented and not in need of others; and he who remains patient, Allah will bestow patience upon him, and he who is satisfied with what he has, Allah will make him self-sufficient. And there is no gift better and vast (you may be given) than patience.”


Volume 8, Book 76, Number 478:

Narrated Al-Mughira bin Shu’ba:

The Prophet used to pray so much that his feet used to become edematous or swollen, and when he was asked as to why he prays so much, he would say, “Shall I not be a thankful slave (to Allah)?”


Volume 8, Book 76, Number 479:

Narrated Ibn Abbas:

Allah’s Apostle said, “Seventy thousand people of my followers will enter Paradise without accounts, and they are those who do not practice Ar-Ruqya and do not see an evil omen in things, and put their trust in their Lord.


Volume 8, Book 76, Number 480:

Narrated Warrad:

(the clerk of Al-Mughira bin Shu’ba) Muawiya wrote to Al-Mughira: “Write to me a narration you have heard from Allah’s Apostle.” So Al-Mughira wrote to him, “I heard him saying the following after each prayer: ‘La ilaha illal-lahu wahdahu la sharika lahu, lahu-l-mulk wa lahuI-hamd, wa huwa ‘ala kulli Shai-in qadir.’ He also used to forbid idle talk, asking too many questions (in religion), wasting money, preventing what should be given, and asking others for something (except in great need), being undutiful to mothers, and burying one’s little daughters (alive).”


Volume 8, Book 76, Number 481:

Narrated Sahl bin Sa’d:

Allah’s Apostle said, “Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him.”


Volume 8, Book 76, Number 482:

Narrated Abu Huraira:

Allah’s Apostle said, “Whoever believes in Allah and the Last Day should talk what is good or keep quiet, and whoever believes in Allah and the Last Day should not hurt (or insult) his neighbor; and whoever believes in Allah and the Last Day, should entertain his guest generously.”


Volume 8, Book 76, Number 483:

Narrated Abu Shuraih Al-Khuza’i:

My ears heard and my heart grasped (the statement which) the Prophet said, “The period for keeping one’s guest is three days (and don’t forget) his reward.” It was asked, “What is his reward?” He said, “In the first night and the day he should be given a high class quality of meals; and whoever believes in Allah and the Last Day, should entertain his guest generously; and whoever believes in Allah and the Last Day should talk what is good (sense) or keep quiet.”


Volume 8, Book 76, Number 484:

Narrated Abu Huraira:

That he heard Allah’s Apostle saying, “A slave of Allah may utter a word without thinking whether it is right or wrong, he may slip down in the Fire as far away a distance equal to that between the east.”


Volume 8, Book 76, Number 485:

Narrated Abu Huraira:

The Prophet; said, “A slave (of Allah) may utter a word which pleases Allah without giving it much importance, and because of that Allah will raise him to degrees (of reward): a slave (of Allah) may utter a word (carelessly) which displeases Allah without thinking of its gravity and because of that he will be thrown into the Hell-Fire.”


Volume 8, Book 76, Number 486:

Narrated Abu Huraira:

The Prophet said Allah will give shade to seven (types of people) under His Shade (on the Day of Resurrection). (one of them will be) a person who remembers Allah and his eyes are then flooded with tears.


Volume 8, Book 76, Number 487:

Narrated Hudhaifa:

The Prophet said, “There was a man amongst the people who had suspicion as to the righteousness of his deeds. Therefore he said to his family, ‘If I die, take me and burn my corpse and throw my ashes into the sea on a hot (or windy) day.’ They did so, but Allah, collected his particles and asked (him), What made you do what you did?’ He replied, ‘The only thing that made me do it, was that I was afraid of You.’ So Allah forgave him.”


Volume 8, Book 76, Number 488:

Narrated Abu Said :

The Prophet mentioned a man from the previous generation or from the people preceding your age whom Allah had given both wealth and children. The Prophet said, “When the time of his death approached, he asked his children, ‘What type of father have I been to you?’ They replied: You have been a good father. He said, ‘But he (i.e. your father) has not stored any good deeds with Allah (for the Hereafter): if he should face Allah, Allah will punish him. So listen, (O my children), when I die, burn my body till I become mere coal and then grind it into powder, and when there is a stormy wind, throw me (my ashes) in it.’ So he took a firm promise from his children (to follow his instructions). And by Allah they (his sons) did accordingly(fulfilled their promise.) Then Allah said, “Be”‘ and behold! That man was standing there! Allah then said. “O my slave! What made you do what you did?” That man said, “Fear of You.” So Allah forgave him.


Volume 8, Book 76, Number 489:

Narrated Abu Musa:

Allah’s Apostle said. “My example and the example of the message with which Allah has sent me is like that of a man who came to some people and said, “I have seen with my own eyes the enemy forces, and I am a naked warner (to you) so save yourself, save yourself! A group of them obeyed him and went out at night, slowly and stealthily and were safe, while another group did not believe him and thus the army took them in the morning and destroyed them.”


Volume 8, Book 76, Number 490:

Narrated Abu Huraira:

I heard Allah’s Apostle saying, “My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, Moths and other insects started falling into the fire. The man tried (his best) to prevent them, (from falling in the fire) but they overpowered him and rushed into the fire. The Prophet added: Now, similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the Fire, but you insist on falling into it.”


Volume 8, Book 76, Number 491:

Narrated ‘Abdullah bin ‘Amr:

The Prophet said, “A Muslim is the one who avoids harming Muslims with his tongue or his hands. And a Muhajir (an emigrant) is the one who gives up (abandons) all what Allah has forbidden.”


Volume 8, Book 76, Number 492:

Narrated Abu Huraira:

Allah’s Apostle said, “If you knew that which I know you would laugh little and weep much.”


Volume 8, Book 76, Number 493:

Narrated Anas:

The Prophet said, “If you knew that which I know, you would laugh little and weep much.”


Volume 8, Book 76, Number 494:

Narrated Abu Huraira:

Allah’s Apostle said, “The (Hell) Fire is surrounded by all kinds of desires and passions, while Paradise is surrounded by all kinds of disliked undesirable things.”


Volume 8, Book 76, Number 495:

Narrated ‘Abdullah:

The Prophet said, “Paradise is nearer to any of you than the Shirak (leather strap) of his shoe, and so is the (Hell) Fire.


Volume 8, Book 76, Number 496:

Narrated Abu Huraira:

The Prophet said, “The truest poetic verse ever said by a poet, is: Indeed! Everything except Allah, is perishable.”


Volume 8, Book 76, Number 497:

Narrated Abu Huraira:

Allah’s Apostle said, “If anyone of you looked at a person who was made superior to him in property and (in good) appearance, then he should also look at the one who is inferior to him, and to whom he has been made superior.”


Volume 8, Book 76, Number 498:

Narrated Ibn ‘Abbas:

The Prophet narrating about his Lord I’m and said, “Allah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do a good deed and he does not do it, then Allah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and actually did it, then Allah will write for him (in his account) with Him (its reward equal) from ten to seven hundred times to many more times: and if somebody intended to do a bad deed and he does not do it, then Allah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allah will write one bad deed (in his account) .”


Volume 8, Book 76, Number 499:

Narrated Ghailan:

Anas said “You people do (bad) deeds (commit sins) which seem in your eyes as tiny (minute) than hair while we used to consider those (very deeds) during the life-time of the Prophet as destructive sins.”


Volume 8, Book 76, Number 500:

Narrated Sa’d bin Sahl As-Sa’idi:

The Prophet looked at a man fighting against the pagans and he was one of the most competent persons fighting on behalf of the Muslims. The Prophet said, “Let him who wants to look at a man from the dwellers of the (Hell) Fire, look at this (man).” Another man followed him and kept on following him till he (the fighter) was injured and, seeking to die quickly, he placed the blade tip of his sword between his breasts and leaned over it till it passed through his shoulders (i.e., committed suicide).” The Prophet added, “A person may do deeds that seem to the people as the deeds of the people of Paradise while in fact, he is from the dwellers of the (Hell) Fire: and similarly a person may do deeds that seem to the people as the deeds of the people of the (Hell) Fire while in fact, he is from the dwellers of Paradise. Verily, the (results of) deeds done, depend upon the last actions.”


Volume 8, Book 76, Number 501:

Narrated Abu Sa’id Al-Khudri:

A bedouin came to the Prophet and said, “O Allah’s Apostle! Who is the best of mankind!” The Prophet said, “A man who strives for Allah’s Cause with his life and property, and also a man who lives (all alone) in a mountain path among the mountain paths to worship his Lord and save the people from his evil.”


Volume 8, Book 76, Number 502:

Narrated Abu Said:


Volume 8, Book 76, Number 503:

Narrated Abu Huraira:

Allah’s Apostle said, “When honesty is lost, then wait for the Hour.” It was asked, “How will honesty be lost, O Allah’s Apostle?” He said, “When authority is given to those who do not deserve it, then wait for the Hour.”


Volume 8, Book 76, Number 504:

Narrated Hudhaifa:

Allah’s Apostle narrated to us two narrations, one of which I have seen (happening) and I am waiting for the other. He narrated that honesty was preserved in the roots of the hearts of men (in the beginning) and then they learnt it (honesty) from the Qur’an, and then they learnt it from the (Prophet’s) Sunna (tradition). He also told us about its disappearance, saying, “A man will go to sleep whereupon honesty will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the honesty will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one’s foot; and in fact, this blister does not contain anything. So there will come a day when people will deal in business with each other but there will hardly be any trustworthy persons among them. Then it will be said that in such-and-such a tribe there is such-and-such person who is honest, and a man will be admired for his intelligence, good manners and strength, though indeed he will not have belief equal to a mustard seed in his heart.” The narrator added: There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating; and if he was a Christian, his Muslim ruler would prevent him from cheating; but today I cannot deal except with so-and-so and so-and-so. (See Hadith No. 208, Vol. 9)


Volume 8, Book 76, Number 505:

Narrated ‘Abdullah bin ‘Umar:

I heard Allah’s Apostle saying, “People are just like camels, out of one hundred, one can hardly find a single camel suitable to ride.”


Volume 8, Book 76, Number 506:

Narrated Jundub:

The Prophet said, “He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him).


Volume 8, Book 76, Number 507:

Narrated Mu’adh bin Jabal:

While I was riding behind the Prophet as a companion rider and there was nothing between me and him except the back of the saddle, he said, “O Mu’adh!” I replied, “Labbaik O Allah’s Apostle! And Sa’diak!” He proceeded for a while and then said, “O Mu’adh!” I said, “Labbaik and Sa’daik, O Allah’s Apostle!” He then proceeded for another while and said, “O Mu’adh bin Jabal!” I replied, “Labbaik, O Allah’s Apostle, and Sa’daik!” He said, “Do you know what is Allah’s right on His slaves?” I replied, “Allah and His Apostle know better.” He said, “Allah’s right on his slaves is that they should worship Him and not worship anything besides Him.” He then proceeded for a while, and again said, “O Mu’adh bin Jabal!” I replied. “Labbaik, O Allah’s Apostle, and Sa’daik.” He said, “Do you know what is (Allah’s) slaves’ (people’s) right on Allah if they did that?” I replied, “Allah and His Apostle know better.” He said, “The right of (Allah’s) slaves on Allah is that He should not punish them (if they did that).”


Volume 8, Book 76, Number 508:

Narrated Anas:

The Prophet had a she-camel called Al’Adba’ and it was too fast to surpass in speed. There came a bedouin riding a camel of his, and that camel outstripped it (i.e. Al-Aqba’). That result was hard on the Muslims who said sorrowfully, “Al- Adba has been outstripped.” Allah’s Apostle said, “It is due from Allah that nothing would be raised high in this world except that He lowers or puts it down.”


Volume 8, Book 76, Number 509:

Narrated Abu Huraira:

Allah’s Apostle said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”


Volume 8, Book 76, Number 510:

Narrated Sahl:

Allah’s Apostle said, “I have been sent and the Hour (is at hand) as these two,” showing his two fingers and sticking (separating) them out.


Volume 8, Book 76, Number 511:

Narrated Anas:

Allah’s Apostle said, “I have been sent and the Hour (is at hand) as these two (fingers).”


Volume 8, Book 76, Number 512:

Narrated Abu Huraira:

The Prophet said, “I have been sent and the Hour (is at hand) as these two (fingers).”


Volume 8, Book 76, Number 513:

Narrated Abu Huraira:

Allah’s Apostle said, “The Hour will not be established till the sun rises from the west, and when it rises (from the west) and the people see it, then all of them will believe (in Allah). But that will be the time when ‘No good it will do to a soul to believe then. If it believed not before..”‘ (6.158)

The Hour will be established (so suddenly) that two persons spreading a garment between them will not be able to finish their bargain, nor will they be able to fold it up. The Hour will be established while a man is carrying the milk of his she-camel, but cannot drink it; and the Hour will be established when someone is not able to prepare the tank to water his livestock from it; and the Hour will be established when some of you has raised his food to his mouth but cannot eat it.”


Volume 8, Book 76, Number 514:

Narrated ‘Ubada bin As-Samit:

The Prophet said, “Who-ever loves to meet Allah, Allah (too) loves to meet him and who-ever hates to meet Allah, Allah (too) hates to meet him”. ‘Aisha, or some of the wives of the Prophet said, “But we dislike death.” He said: It is not like this, but it is meant that when the time of the death of a believer approaches, he receives the good news of Allah’s pleasure with him and His blessings upon him, and so at that time nothing is dearer to him than what is in front of him. He therefore loves the meeting with Allah, and Allah (too) loves the meeting with him. But when the time of the death of a disbeliever approaches, he receives the evil news of Allah’s torment and His Requital, whereupon nothing is more hateful to him than what is before him. Therefore, he hates the meeting with Allah, and Allah too, hates the meeting with him.”


Volume 8, Book 76, Number 515:

Narrated Abu Musa:

The Prophet said, “Whoever loves the meeting with Allah, Allah too, loves the meeting with him; and whoever hates the meeting with Allah, Allah too, hates the meeting with him.”


Volume 8, Book 76, Number 516:

Narrated ‘Aisha:

(the wife of the Prophet) When Allah’s Apostle was in good health, he used to say, “No prophet’s soul is ever captured unless he is shown his place in Paradise and given the option (to die or survive).” So when the death of the Prophet approached and his head was on my thigh, he became unconscious for a while and then he came to his senses and fixed his eyes on the ceiling and said, “O Allah (with) the highest companions.” (See Qur’an 4:69). I said’ “Hence he is not going to choose us.” And I came to know that it was the application of the narration which he (the Prophet) used to narrate to us. And that was the last statement of the Prophet (before his death) i.e., “O Allah! With the highest companions.” (See Qur’an 4:69)


Volume 8, Book 76, Number 517:

Narrated ‘Aisha:

There was a leather or wood container full of water in front of Allah’s Apostle (at the time of his death). He would put his hand into the water and rub his face with it, saying, “None has the right to be worshipped but Allah! No doubt, death has its stupors.” Then he raised his hand and started saying, “(O Allah!) with the highest companions.” (See Qur’an 4:69) (and kept on saying it) till he expired and his hand dropped.”


Volume 8, Book 76, Number 518:

Narrated ‘Aisha:

Some rough bedouins used to visit the Prophet and ask him, “When will the Hour be?” He would look at the youngest of all of them and say, “If this should live till he is very old, your Hour (the death of the people addressed) will take place.” Hisham said that he meant (by the Hour), their death.


Volume 8, Book 76, Number 519:

Narrated Abu Qatada bin Rib’i Al-Ansari:

A funeral procession passed by Allah’s Apostle who said, “Relieved or relieving?” The people asked, “O Allah’s Apostle! What is relieved and relieving?” He said, “A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allah, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.”


Volume 8, Book 76, Number 520:

Narrated Abu Qatada:

The Prophet said, “Relieved or relieving. And a believer is relieved (by death).”


Volume 8, Book 76, Number 521:

Narrated Anas bin Malik:

Allah’s Apostle said, “When carried to his grave, a dead person is followed by three, two of which return (after his burial) and one remains with him: his relative, his property, and his deeds follow him; relatives and his property go back while his deeds remain with him.”


Volume 8, Book 76, Number 522:

Narrated Ibn ‘Umar:

Allah’s Apostle said, “When anyone of you dies, his destination is displayed before him in the forenoon and in the afternoon, either in the (Hell) Fire or in Paradise, and it is said to him, “That is your place till you are resurrected and sent to it.”


Volume 8, Book 76, Number 523:

Narrated ‘Aisha:

The Prophet said, “Do not abuse the dead, for they have reached the result of what they have done.”


Volume 8, Book 76, Number 524:

Narrated Abu Huraira:

Two men, a Muslim and a Jew, abused each other. The Muslim said, “By Him Who gave superiority to Muhammad over all the people.” On that, the Jew said, “By Him Who gave superiority to Moses over all the people.” The Muslim became furious at that and slapped the Jew in the face. The Jew went to Allah’s Apostle and informed him of what had happened between him and the Muslim. Allah’s Apostle said, “Don’t give me superiority over Moses, for the people will fall unconscious on the Day of Resurrection and I will be the first to gain consciousness, and behold ! Moses will be there holding the side of Allah’s Throne. I will not know whether Moses has been among those people who have become unconscious and then has regained consciousness before me, or has been among those exempted by Allah from falling unconscious.”


Volume 8, Book 76, Number 525:

Narrated Abu Huraira:

The Prophet said, “The people will fall down unconscious at the time when they should fall down (i.e., on the Day of Resurrection), and then I will be the first man to get up, and behold, Moses will be there holding (Allah’s) Throne. I will not know whether he has been amongst those who have fallen unconscious.”


Volume 8, Book 76, Number 526:

Narrated Abu Huraira:

The Prophet said, “Allah will take the whole earth (in His Hand) and will roll up the Heaven in His right Hand, and then He will say, “I am King! Where are the kings of the earth ? ”


Volume 8, Book 76, Number 527:

Narrated Abu Said Al-Khudri:

The Prophet said, “The (planet of) earth will be a bread on the Day of Resurrection, and The resistible (Allah) will topple turn it with His Hand like anyone of you topple turns a bread with his hands while (preparing the bread) for a journey, and that bread will be the entertainment for the people of Paradise.” A man from the Jews came (to the Prophet) and said, “May The Beneficent (Allah) bless you, O Abul Qasim! Shall I tell you of the entertainment of the people of Paradise on the Day of Resurrection?” The Prophet said, “Yes.” The Jew said, “The earth will be a bread,” as the Prophet had said. Thereupon the Prophet looked at us and smiled till his premolar tooth became visible. Then the Jew further said, “Shall I tell you of the udm (additional food taken with bread) they will have with the bread?” He added, “That will be Balam and Nun.” The people asked, “What is that?” He said, “It is an ox and a fish, and seventy thousand people will eat of the caudate lobe (i.e. extra lobe) of their livers.”


Volume 8, Book 76, Number 528:

Narrated Sahl bin Sa’d:

I heard the Prophet saying, “The people will be gathered on the Day of Resurrection on reddish white land like a pure loaf of bread (made of pure fine flour).” Sahl added: That land will have no landmarks for anybody (to make use of).


Volume 8, Book 76, Number 529:

Narrated Abu Huraira:

The Prophet said, “The people will be gathered in three ways: (The first way will be of) those who will wish or have a hope (for Paradise) and will have a fear (of punishment), (The second batch will be those who will gather) riding two on a camel or three on a camel or ten on a camel. (The third batch) the rest of the people will be urged to gather by the Fire which will accompany them at the time of their afternoon nap and stay with them where they will spend the night, and will be with them in the morning wherever they may be then, and will be with them in the afternoon wherever they may be then.”


Volume 8, Book 76, Number 530:

Narrated Anas bin Malik:

A man said, “O Allah’s Prophet! Will a Kafir (disbeliever) be gathered (driven prone) on his face?” The Prophet said, “Is not He Who made him walk with his legs in this world, able to make him walk on his face on the Day of Resurrection?” (Qatada, a sub-narrator said: Yes, (He can), by the Power of Our Lord!”)


Volume 8, Book 76, Number 531:

Narrated Ibn Abbas:

The Prophet said, “You will meet Allah barefooted, naked, walking on feet, and uncircumcised.”


Volume 8, Book 76, Number 532:

Narrated Ibn ‘Abbas:

I heard Allah’s Apostle while he was delivering a sermon on a pulpit, saying, “You will meet Allah barefooted, naked, and uncircumcised.”


Volume 8, Book 76, Number 533:

Narrated Ibn ‘Abbas:

The Prophet stood up among us and addressed (saying) “You will be gathered, barefooted, naked, and uncircumcised (as Allah says): ‘As We began the first creation, We shall repeat it..’ (21.104) And the first human being to be dressed on the Day of Resurrection will be (the Prophet) Abraham Al-Khalil. Then will be brought some men of my followers who will be taken towards the left (i.e., to the Fire), and I will say: ‘O Lord! My companions whereupon Allah will say: You do not know what they did after you left them. I will then say as the pious slave, Jesus said, And I was witness over them while I dwelt amongst them……….(up to) …the All-Wise.’ (5.117-118). The narrator added: Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam).


Volume 8, Book 76, Number 534:

Narrated ‘Aisha:

Allah’s Apostle said, “The people will be gathered barefooted, naked, and uncircumcised.” I said, “O Allah’s Apostle! Will the men and the women look at each other?” He said, “The situation will be too hard for them to pay attention to that.”


Volume 8, Book 76, Number 535:

Narrated ‘Abdullah:

While we were in the company of the Prophet in a tent he said, ”Would it please you to be one fourth of the people of Paradise?” We said, “Yes.” He said, “Would It please you to be one-third of the people of Paradise?” We said, “Yes.” He said, “Would it please you to be half of the people of Paradise?” We said, “Yes.” Thereupon he said, “I hope that you will be one half of the people of Paradise, for none will enter Paradise but a Muslim soul, and you people, in comparison to the people who associate others in worship with Allah, are like a white hair on the skin of a black ox, or a black hair on the skin of a red ox.”


Volume 8, Book 76, Number 536:

Narrated Abu Huraira:

The Prophet said, “The first man to be called on the Day of Resurrection will be Adam who will be shown his offspring, and it will be said to them, ‘This is your father, Adam.’ Adam will say (responding to the call), ‘Labbaik and Sa’daik’ Then Allah will say (to Adam), ‘Take out of your offspring, the people of Hell.’ Adam will say, ‘O Lord, how many should I take out?’ Allah will say, ‘Take out ninety-nine out of every hundred.” They (the Prophet’s companions) said, “O Allah’s Apostle! If ninety-nine out of every one hundred of us are taken away, what will remain out of us?” He said, “My followers in comparison to the other nations are like a white hair on a black ox.”


Volume 8, Book 76, Number 537:

Narrated Abu Said:

The Prophet said, “Allah will say, ‘O Adam!. Adam will reply, ‘Labbaik and Sa’daik (I respond to Your Calls, I am obedient to Your orders), wal Khair fi Yadaik (and all the good is in Your Hands)!’ Then Allah will say (to Adam), Bring out the people of the Fire.’ Adam will say, ‘What (how many) are the people of the Fire?’ Allah will say, ‘Out of every thousand (take out) nine-hundred and ninety-nine (persons).’ At that time children will become hoary-headed and every pregnant female will drop her load (have an abortion) and you will see the people as if they were drunk, yet not drunk; But Allah’s punishment will be very severe.”

That news distressed the companions of the Prophet too much, and they said, “O Allah’s Apostle! Who amongst us will be that man (the lucky one out of one-thousand who will be saved from the Fire)?” He said, “Have the good news that one-thousand will be from Gog and Magog, and the one (to be saved will be) from you.” The Prophet added, “By Him in Whose Hand my soul is, I Hope that you (Muslims) will be one third of the people of Paradise.” On that, we glorified and praised Allah and said, “Allahu Akbar.” The Prophet then said, “By Him in Whose Hand my soul is, I hope that you will be one half of the people of Paradise, as your (Muslims) example in comparison to the other people (non-Muslims), is like that of a white hair on the skin of a black ox, or a round hairless spot on the foreleg of a donkey.”


Volume 8, Book 76, Number 538:

Narrated Ibn ‘Umar:

The Prophet said (regarding the Verse), “A Day when all mankind will stand before the Lord of the Worlds,’ (that day) they will stand, drowned in their sweat up to the middle of their ears.”


Volume 8, Book 76, Number 539:

Narrated Abu Huraira :

Allah’s Apostle said, “The people will sweat so profusely on the Day of Resurrection that their sweat will sink seventy cubits deep into the earth, and it will rise up till it reaches the people’s mouths and ears.”


Volume 8, Book 76, Number 540:

Narrated ‘Abdullah:

The Prophet said, “The cases which will be decided first (on the Day of Resurrection) will be the cases of blood-shedding. ”


Volume 8, Book 76, Number 541:

Narrated Abu Huraira:

Allah’s Apostle said, “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter).”


Volume 8, Book 76, Number 542:

Narrated Abu Said Al-Khudri:

Allah’s Apostle said, “The believers, after being saved from the (Hell) Fire, will be stopped at a bridge between Paradise and Hell and mutual retaliation will be established among them regarding wrongs they have committed in the world against one another. After they are cleansed and purified (through the retaliation), they will be admitted into Paradise; and by Him in Whose Hand Muhammad’s soul is, everyone of them will know his dwelling in Paradise better than he knew his dwelling in this world.”


Volume 8, Book 76, Number 543:

Narrated Ibn Abi Mulaika:

‘Aisha said, “The Prophet said, ‘Anybody whose account (record) is questioned will surely be punished.’ I said, ‘Doesn’t Allah say: ‘He surely will receive an easy reckoning?’ (84.8) The Prophet replied. ‘This means only the presentation of the account.”‘


Volume 8, Book 76, Number 544:

Narrated ‘Aisha:

The Prophet said (as above, 543).


Volume 8, Book 76, Number 545:

Narrated ‘Aisha:

Allah’s Apostle, said, “None will be called to account on the Day of Resurrection, but will be ruined.” I said “O Allah’s Apostle! Hasn’t Allah said: ‘Then as for him who will be given his record in his right hand, he surely will receive an easy reckoning? (84.7-8) — Allah’s Apostle said, “That (Verse) means only the presentation of the accounts, but anybody whose account (record) is questioned on the Day of Resurrection, will surely be punished.”


Volume 8, Book 76, Number 546:

Narrated Anas bin Malik:

Allah’s Prophet used to say, “A disbeliever will be brought on the Day of Resurrection and will be asked. “Suppose you had as much gold as to fill the earth, would you offer it to ransom yourself?” He will reply, “Yes.” Then it will be said to him, “You were asked for something easier than that (to join none in worship with Allah (i.e. to accept Islam, but you refused).”


Volume 8, Book 76, Number 547:

Narrated ‘Adi bin Hatim:

The Prophet said, “There will be none among you but will be talked to by Allah on the Day of Resurrection, without there being an interpreter between him and Him (Allah) . He will look and see nothing ahead of him, and then he will look (again for the second time) in front of him, and the (Hell) Fire will confront him. So, whoever among you can save himself from the Fire, should do so even with one half of a date (to give in charity).”


Volume 8, Book 76, Number 548:

Narrated ‘Adi bin Hatim:

The Prophet said, “Protect yourself from the Fire.” He then turned his face aside (as if he were looking at it) and said again, “Protect yourself from the Fire,” and then turned his face aside (as if he were looking at it), and he said so for the third time till we thought he was looking at it. He then said, “Protect yourselves from the Fire, even if with one half of a date and he who hasn’t got even this, (should do so) by (saying) a good, pleasant word.’


Volume 8, Book 76, Number 549:

Narrated Ibn ‘Abbas:

The Prophet said, “The people were displayed in front of me and I saw one prophet passing by with a large group of his followers, and another prophet passing by with only a small group of people, and another prophet passing by with only ten (persons), and another prophet passing by with only five (persons), and another prophet passed by alone. And then I looked and saw a large multitude of people, so I asked Gabriel, “Are these people my followers?’ He said, ‘No, but look towards the horizon.’ I looked and saw a very large multitude of people. Gabriel said. ‘Those are your followers, and those are seventy thousand (persons) in front of them who will neither have any reckoning of their accounts nor will receive any punishment.’ I asked, ‘Why?’ He said, ‘For they used not to treat themselves with branding (cauterization) nor with Ruqya (get oneself treated by the recitation of some Verses of the Qur’an) and not to see evil omen in things, and they used to put their trust (only) in their Lord.” On hearing that, ‘Ukasha bin Mihsan got up and said (to the Prophet), “Invoke Allah to make me one of them.” The Prophet said, “O Allah, make him one of them.” Then another man got up and said (to the Prophet), “Invoke Allah to make me one of them.” The Prophet said, ‘Ukasha has preceded you.”


Volume 8, Book 76, Number 550:

Narrated Abu Huraira:

I heard Allah’s Apostle saying, “From my followers there will enter Paradise a crowd, seventy thousand in number whose faces will glitter as the moon does when it is full.” On hearing that, ‘Ukasha bin Mihsan Al-Asdi got up, lifting his covering sheet, and said, “O Allah’s Apostle! Invoke Allah that He may make me one of them.” The Prophet said, “O Allah, make him one of them.” Another man from the Ansar got up and said, “O Allah’s Apostle! Invoke Allah to make me one of them. “The Prophet said (to him), “‘Ukasha has preceded you.”


Volume 8, Book 76, Number 551:

Narrated Sahl bin Sa’d:

The Prophet said, “Seventy-thousand or seven-hundred thousand of my followers (the narrator is in doubt as to the correct number) will enter Paradise holding each other till the first and the last of them enter Paradise at the same time, and their faces will have a glitter like that of the moon at night when it is full.”


Volume 8, Book 76, Number 552:

Narrated Ibn ‘Umar:

The Prophet; said, “The people of Paradise will enter Paradise, and the people of the (Hell) Fire will enter the (Hell) Fire: then a call-maker will get up (and make an announcement) among them, ‘O the people of the (Hell) Fire! No death anymore ! And O people of Paradise! No death (anymore) but Eternity.”


Volume 8, Book 76, Number 553:

Narrated Abu Huraira:

The Prophet said, ” It will be said to the people of Paradise, ‘O people of Paradise! Eternity (for you) and no death,’ and to the people of the Fire, ‘O people of the Fire, eternity (for you) and no death!”


Volume 8, Book 76, Number 554:

Narrated ‘Imran:

The Prophet said, “I looked into paradise and saw that the majority of its people were the poor, and I looked into the Fire and found that the majority of its people were women.”


Volume 8, Book 76, Number 555:

Narrated Usama:

The Prophet said, “I stood at the gate of Paradise and saw that the majority of the people who had entered it were poor people, while the rich were forbidden (to enter along with the poor, because they were waiting the reckoning of their accounts), but the people of the Fire had been ordered to be driven to the Fire. And I stood at the gate of the Fire and found that the majority of the people entering it were women.”


Volume 8, Book 76, Number 556:

Narrated Ibn ‘Umar:

Allah’s Apostle said, “When the people of Paradise have entered Paradise and the people of the Fire have entered the Fire, death will be brought and will be placed between the Fire and Paradise, and then it will be slaughtered, and a call will be made (that), ‘O people of Paradise, no more death ! O people of the Fire, no more death ! ‘ So the people of Paradise will have happiness added to their previous happiness, and the people of the Fire will have sorrow added to their previous sorrow.”


Volume 8, Book 76, Number 557:

Narrated Abu Said Al-Khudri:

Allah’s Apostle said, “Allah will say to the people of Paradise, ‘O the people of Paradise!’ They will say, ‘Labbaik, O our Lord, and Sa’daik!’ Allah will say, ‘Are you pleased?” They will say, ‘Why should we not be pleased since You have given us what You have not given to anyone of Your creation?’ Allah will say, ‘I will give you something better than that.’ They will reply, ‘O our Lord! And what is better than that?’ Allah will say, ‘I will bestow My pleasure and contentment upon you so that I will never be angry with you after for-ever.’ ”


Volume 8, Book 76, Number 558:

Narrated Anas:

Haritha was martyred on the day (of the battle) of Badr while he was young. His mother came to the Prophet saying, “O Allah’s Apostle! You know the relation of Haritha to me (how fond of him I was); so, if he is in Paradise, I will remain patient and wish for Allah’s reward, but if he is not there, then you will see what I will do.” The Prophet replied, “May Allah be merciful upon you! Have you gone mad? (Do you think) it is one Paradise? There are many Paradises and he is in the (most superior) Paradise of Al-Firdaus.”

8.559.:

Narrated Abu Huraira:

The Prophet said, “The width between the two shoulders of a Kafir (disbeliever) will be equal to the distance covered by a fast rider in three days.”


Volume 8, Book 76, Number 559t:

Narrated Sahl bin Sa’d:

Allah’s Apostle said, “In Paradise there is a tree so big that in its shade a rider may travel for one hundred years without being able to cross it.”


Volume 8, Book 76, Number 559e:

Narrated Abu Sa’id:

The Prophet said: There is a tree in Paradise (so huge) that a fast (or a trained) rider may travel: for one hundred years without being able to cross it.


Volume 8, Book 76, Number 560:

Narrated Sahl bin Sa’d:

Allah’s Apostle said, “Seventy thousand or seven hundred thousand of my followers will enter Paradise. (Abu Hazim, the sub-narrator, is not sure as to which of the two numbers is correct.) And they will be holding on to one another, and the first of them will not enter till the last of them has entered, and their faces will be like the moon on a full moon night.”


Volume 8, Book 76, Number 561:

Narrated Sahl:

The Prophet said, “The people of Paradise will see the Ghuraf (special abodes) in Paradise as you see a star in the sky.” Abu Said added: “As you see a glittering star remaining in the eastern horizon and the western horizon.”


Volume 8, Book 76, Number 562:

Narrated Anas bin Malik:

The Prophet said, “Allah will say to the person who will have the minimum punishment in the Fire on the Day of Resurrection, ‘If you had things equal to whatever is on the earth, would you ransom yourself (from the punishment) with it?’ He will reply, Yes. Allah will say, ‘I asked you a much easier thing than this while you were in the backbone of Adam, that is, not to worship others besides Me, but you refused and insisted to worship others besides Me.”‘


Volume 8, Book 76, Number 563:

Narrated Hammad from ‘Amr from Jabir:

The Prophet said, “Some people will come out of the Fire through intercession looking like The Thaarir.” I asked ‘Amr, “What is the Thaarir?” He said, Ad Daghabis, and at that time he was toothless. Hammad added: I said to ‘Amr bin Dinar, “O Abu Muhammad! Did you hear Jabir bin ‘Abdullah saying, ‘I heard the Prophet saying: ‘Some people will come out of the Fire through intercession?” He said, “Yes. ”


Volume 8, Book 76, Number 564:

Narrated Anas bin Malik:

The Prophet said, “Some people will come out of the Fire after they have received a touch of the Fire, changing their color, and they will enter Paradise, and the people of Paradise will name them ‘Al-Jahannamiyin’ the (Hell) Fire people.”


Volume 8, Book 76, Number 565:

Narrated Abu Said Al-Khudri:

Allah’s Apostle said, “When the people of Paradise have entered Paradise, and the people of the Fire have entered the Fire, Allah will say. ‘Take out (of the Fire) whoever has got faith equal to a mustard seed in his heart.’ They will come out, and by that time they would have burnt and became like coal, and then they will be thrown into the river of Al-Hayyat (life) and they will spring up just as a seed grows on the bank of a rainwater stream.” The Prophet said, “Don’t you see that the germinating seed comes out yellow and twisted?”


Volume 8, Book 76, Number 566:

Narrated An-Nu’man:

I heard the Prophet saying, “The person who will have the least punishment from amongst the Hell Fire people on the Day of Resurrection, will be a man under whose arch of the feet a smoldering ember will be placed so that his brain will boil because of it.”


Volume 8, Book 76, Number 567:

Narrated An-Nu’man bin Bashir:

I heard the Prophet saying, “The least punished person of the (Hell) Fire people on the Day of Resurrection will be a man under whose arch of the feet two smoldering embers will be placed, because of which his brain will boil just like Al-Mirjal (copper vessel) or a Qum-qum (narrow-necked vessel) is boiling with water.”


Volume 8, Book 76, Number 568:

Narrated ‘Adi bin Hatim:

The Prophet mentioned the Fire and turned his face aside and asked for Allah’s protection from it, and then again he mentioned the Fire and turned his face aside and asked for Allah’s protection from it and said, “Protect yourselves from the Hell-Fire, even if with one half of a date, and he who cannot afford that, then (let him do so) by (saying) a good, pleasant word.”


Volume 8, Book 76, Number 569:

Narrated Abu Said Al-Khudri:

I heard Allah’s Apostles when his uncle, Abu Talib had been mentioned in his presence, saying, “May be my intercession will help him (Abu Talib) on the Day of Resurrection so that he may be put in a shallow place in the Fire, with fire reaching his ankles and causing his brain to boil.”


Volume 8, Book 76, Number 570:

Narrated Anas:

Allah’s Apostle said, “Allah will gather all the people on the Day of Resurrection and they will say, ‘Let us request someone to intercede for us with our Lord so that He may relieve us from this place of ours.’ Then they will go to Adam and say, ‘You are the one whom Allah created with His Own Hands, and breathed in you of His soul, and ordered the angels to prostrate to you; so please intercede for us with our Lord.’ Adam will reply, ‘I am not fit for this undertaking, and will remember his sin, and will say, ‘Go to Noah, the first Apostle sent by Allah’ They will go to him and he will say, ‘I am not fit for this undertaking’, and will remember his sin and say, ‘Go to Abraham whom Allah took as a Khalil. They will go to him (and request similarly). He will reply, ‘I am not fit for this undertaking,’ and will remember his sin and say, ‘Go to Moses to whom Allah spoke directly.’ They will go to Moses and he will say, ‘I am not fit for this undertaking,’ and will remember his sin and say, ‘Go to Jesus.’ They will go to him, and he will say, ‘I am not fit for this undertaking, go to Muhammad as Allah has forgiven his past and future sins.’ They will come to me and I will ask my Lord’s permission, and when I see Him, I will fall down in prostration to Him, and He will leave me in that state as long as (He) Allah will, and then I will be addressed. ‘Raise up your head (O Muhammad)! Ask, and your request will be granted, and say, and your saying will be listened to; intercede, and your intercession will be accepted.’ Then I will raise my head, and I will glorify and praise my Lord with a saying(i.e. invocation) He will teach me, and then I will intercede, Allah will fix a limit for me (i.e., certain type of people for whom I may intercede), and I will take them out of the (Hell) Fire and let them enter Paradise. Then I will come back (to Allah) and fall in prostration, and will do the same for the third and fourth times till no-one remains in the (Hell) Fire except those whom the Qur’an has imprisoned therein.” (The sub-narrator, Qatada used to say at that point, “…those upon whom eternity (in Hell) has been imposed.”) (See Hadith No. 3, Vol 6).


Volume 8, Book 76, Number 571:

Narrated ‘Imran bin Husain:

The Prophet said, “Some people will be taken out of the Fire through the intercession of Muhammad they will enter Paradise and will be called Al-Jahannamiyin (the Hell Fire people).”


Volume 8, Book 76, Number 572:

Narrated Anas:

Um (the mother of) Haritha came to Allah’s Apostle after Haritha had been martyred on the Day (of the battle) of Badr by an arrow thrown by an unknown person. She said, “O Allah’s Apostle! You know the position of Haritha in my heart (i.e. how dear to me he was), so if he is in Paradise, I will not weep for him, or otherwise, you will see what I will do.” The Prophet said, “Are you mad? Is there only one Paradise? There are many Paradises, and he is in the highest Paradise of Firdaus.” The Prophet added, “A forenoon journey or an after noon journey in Allah’s Cause is better than the whole world and whatever is in it; and a place equal to an arrow bow of anyone of you, or a place equal to a foot in Paradise is better than the whole world and whatever is in it; and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it.”


Volume 8, Book 76, Number 573:

Narrated Abu Huraira:

The Prophet said, “None will enter Paradise but will be shown the place he would have occupied in the (Hell) Fire if he had rejected faith, so that he may be more thankful; and none will enter the (Hell) Fire but will be shown the place he would have occupied in Paradise if he had faith, so that may be a cause of sorrow for him.”


Volume 8, Book 76, Number 574:

Narrated Abu Huraira:

I said, “O Allah’s Apostle! Who will be the luckiest person who will gain your intercession on the Day of Resurrection?” The Prophet said, “O Abu Huraira! I have thought that none will ask me about this Hadith before you, as I know your longing for the (learning of) Hadiths. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said, ‘None has the right to be worshipped but Allah,’ sincerely from the bottom of his heart.”


Volume 8, Book 76, Number 575:

Narrated ‘Abdullah:

The Prophet said, “I know the person who will be the last to come out of the (Hell) Fire, and the last to enter Paradise. He will be a man who will come out of the (Hell) Fire crawling, and Allah will say to him, ‘Go and enter Paradise.’ He will go to it, but he will imagine that it had been filled, and then he will return and say, ‘O Lord, I have found it full.’ Allah will say, ‘Go and enter Paradise, and you will have what equals the world and ten times as much (or, you will have as much as ten times the like of the world).’ On that, the man will say, ‘Do you mock at me (or laugh at me) though You are the King?” I saw Allah’s Apostle (while saying that) smiling that his premolar teeth became visible. It is said that will be the lowest in degree amongst the people of Paradise.


Volume 8, Book 76, Number 576:

Narrated ‘Abbas:

that he said to the Prophet “Did you benefit Abu Talib with anything?”


Volume 8, Book 76, Number 577:

Narrated Abu Huraira:

Some people said, “O Allah’s Apostle! Shall we see our Lord on the Day of Resurrection?” He said, “Do you crowd and squeeze each other on looking at the sun when it is not hidden by clouds?” They replied, “No, Allah’s Apostle.” He said, “Do you crowd and squeeze each other on looking at the moon when it is full and not hidden by clouds?” They replied, No, O Allah’s Apostle!” He said, “So you will see Him (your Lord) on the Day of Resurrection similarly Allah will gather all the people and say, ‘Whoever used to worship anything should follow that thing. ‘So, he who used to worship the sun, will follow it, and he who used to worship the moon will follow it, and he who used to worship false deities will follow them; and then only this nation (i.e., Muslims) will remain, including their hypocrites. Allah will come to them in a shape other than they know and will say, ‘I am your Lord.’ They will say, ‘We seek refuge with Allah from you. This is our place; (we will not follow you) till our Lord comes to us, and when our Lord comes to us, we will recognize Him.

Then Allah will come to then in a shape they know and will say, “I am your Lord.’ They will say, ‘(No doubt) You are our Lord,’ and they will follow Him. Then a bridge will be laid over the (Hell) Fire.” Allah’s Apostle added, “I will be the first to cross it. And the invocation of the Apostles on that Day, will be ‘Allahukka Sallim, Sallim (O Allah, save us, save us!),’ and over that bridge there will be hooks Similar to the thorns of As Sa’dan (a thorny tree). Didn’t you see the thorns of As-Sa’dan?” The companions said, “Yes, O Allah’s Apostle.” He added, “So the hooks over that bridge will be like the thorns of As-Sa-dan except that their greatness in size is only known to Allah. These hooks will snatch the people according to their deeds. Some people will be ruined because of their evil deeds, and some will be cut into pieces and fall down in Hell, but will be saved afterwards, when Allah has finished the judgments among His slaves, and intends to take out of the Fire whoever He wishes to take out from among those who used to testify that none had the right to be worshipped but Allah.

We will order the angels to take them out and the angels will know them by the mark of the traces of prostration (on their foreheads) for Allah banned the f ire to consume the traces of prostration on the body of Adam’s son. So they will take them out, and by then they would have burnt (as coal), and then water, called Maul Hayat (water of life) will be poured on them, and they will spring out like a seed springs out on the bank of a rainwater stream, and there will remain one man who will be facing the (Hell) Fire and will say, ‘O Lord! It’s (Hell’s) vapor has Poisoned and smoked me and its flame has burnt me; please turn my face away from the Fire.’ He will keep on invoking Allah till Allah says, ‘Perhaps, if I give you what you want), you will ask for another thing?’ The man will say, ‘No, by Your Power, I will not ask You for anything else.’

Then Allah will turn his face away from the Fire. The man will say after that, ‘O Lord, bring me near the gate of Paradise.’ Allah will say (to him), ‘Didn’t you promise not to ask for anything else? Woe to you, O son of Adam ! How treacherous you are!’ The man will keep on invoking Allah till Allah will say, ‘But if I give you that, you may ask me for something else.’ The man will say, ‘No, by Your Power. I will not ask for anything else.’ He will give Allah his covenant and promise not to ask for anything else after that. So Allah will bring him near to the gate of Paradise, and when he sees what is in it, he will remain silent as long as Allah will, and then he will say, ‘O Lord! Let me enter Paradise.’ Allah will say, ‘Didn’t you promise that you would not ask Me for anything other than that? Woe to you, O son of Adam ! How treacherous you are!’ On that, the man will say, ‘O Lord! Do not make me the most wretched of Your creation,’ and will keep on invoking Allah till Allah will smile and when Allah will smile because of him, then He will allow him to enter Paradise, and when he will enter Paradise, he will be addressed, ‘Wish from so-and-so.’ He will wish till all his wishes will be fulfilled, then Allah will say, All this (i.e. what you have wished for) and as much again therewith are for you.’ ”

Abu Huraira added: That man will be the last of the people of Paradise to enter (Paradise).

Narrated ‘Ata (while Abu Huraira was narrating): Abu Said was sitting in the company of Abu Huraira and he did not deny anything of his narration till he reached his saying: “All this and as much again therewith are for you.” Then Abu Sa’id said, “I heard Allah’s Apostle saying, ‘This is for you and ten times as much.’ ” Abu Huraira said, “In my memory it is ‘as much again therewith.’ ”


Volume 8, Book 76, Number 578:

Narrated ‘Abdullah:

The Prophet said, “I am your predecessor at the Lake-Fount.” ‘Abdullah added: The Prophet said, “I am your predecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away from me and I will say, ‘O Lord, my companions!’ It will be said, ‘You do not know what they did after you had left.’


Volume 8, Book 76, Number 579:

Narrated Ibn ‘Umar:

The Prophet said, “There will be a tank (Lake-Fount) in front of you as large as the distance between Jarba and Adhruh (two towns in Sham).”


Volume 8, Book 76, Number 580:

Narrated Ibn ‘Abbas:

The word ‘Al-Kauthar’ means the abundant good which Allah gave to him (the Prophet Muhammad). Abu Bishr said: I said to Said, “Some people claim that it (Al-Kauthar) is a river in Paradise.” Said replied, “The river which is in Paradise is one item of that good which Allah has bestowed upon him (Muhammad).”


Volume 8, Book 76, Number 581:

Narrated ‘Abdullah bin ‘Amr:

The Prophet said, “My Lake-Fount is (so large that it takes) a month’s journey to cross it. Its water is whiter than milk, and its smell is nicer than musk (a kind of Perfume), and its drinking cups are (as numerous) as the (number of) stars of the sky; and whoever drinks from it, will never be thirsty.”


Volume 8, Book 76, Number 582:

Narrated Anas bin Malik:

Allah’s Apostle said, “The width of my Lake-Fount is equal to the distance between Aila (a town in Sham) and Sana’ (the capital of Yemen) and it has as many (numerous) jugs as the number of stars of the sky.”


Volume 8, Book 76, Number 583:

Narrated Anas bin Malik:

The Prophet said: “While I was walking in Paradise (on the night of Mi’raj), I saw a river, on the two banks of which there were tents made of hollow pearls. I asked, “What is this, O Gabriel?’ He said, ‘That is the Kauthar which Your Lord has given to you.’ Behold! Its scent or its mud was sharp smelling musk!” (The sub-narrator, Hudba is in doubt as to the correct expression. )


Volume 8, Book 76, Number 584:

Narrated Anas:

The Prophet said, “Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, ‘My companions!’ Then it will be said, ‘You do not know what they innovated (new things) in the religion after you.”


Volume 8, Book 76, Number 585:

Narrated Abu Hazim from Sahl bin Sa’d:

The Prophet said, “I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them.” Abu Hazim added: An-Nu’man bin Abi ‘Aiyash, on hearing me, said. “Did you hear this from Sahl?” I said, “Yes.” He said, ” I bear witness that I heard Abu Said Al-Khudri saying the same, adding that the Prophet said: ‘I will say: They are of me (i.e. my followers). It will be said, ‘You do not know what they innovated (new things) in the religion after you left’. I will say, ‘Far removed, far removed (from mercy), those who changed (their religion) after me.” Abu Huraira narrated that the Prophet said, “On the Day of Resurrection a group of companions will come to me, but will be driven away from the Lake-Fount, and I will say, ‘O Lord (those are) my companions!’ It will be said, ‘You have no knowledge as to what they innovated after you left; they turned apostate as renegades (reverted from Islam).”


Volume 8, Book 76, Number 586:

Narrated Ibn Al-Musaiyab:

The companions of the Prophet said, “Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, ‘O Lord, my companions!’ It will be said, ‘You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam).


Volume 8, Book 76, Number 587:

Narrated Abu Huraira:

The Prophet said, “While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them, he said (to them), ‘Come along.’ I asked, ‘Where?’ He said, ‘To the (Hell) Fire, by Allah’ I asked, ‘what is wrong with them’ He said, ‘They turned apostate as renegades after you left.’ Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.’ I asked, “Where?’ He said, ‘To the (Hell) Fire, by Allah.’ I asked, What is wrong with them?’ He said, ‘They turned apostate as renegades after you left. So I did not see anyone of them escaping except a few who were like camels without a shepherd.”


Volume 8, Book 76, Number 588:

Narrated Abu Huraira:

Allah’s Apostle said, “Between my house and my pulpit there is a garden from amongst the gardens of Paradise, and my pulpit is over my Lake-Fount.”


Volume 8, Book 76, Number 589:

Narrated Jundab:

I heard the Prophet, saying, “I am your predecessor at the Lake-Fount. (Al-Kauthar) .


Volume 8, Book 76, Number 590:

Narrated ‘Uqba bin ‘Amir:

Once the Prophet went out and offered the funeral prayers for the martyrs of Uhud, and then went to the pulpit and said, “I am a predecessor for you and I am a witness for you: and by Allah, I am looking at my Fount just now, and the keys of the treasures of the earth (or the keys of the earth) have been given to me: and by Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world.”


Volume 8, Book 76, Number 591:

Narrated Haritha bin Wahb:

I heard the Prophet mentioning the Lake-Fount (Al-Kauthar), saying, “(The width of the Lake-Fount) is equal to the distance between Medina and Sana’ (capital of Yemen).” Haritha said that he heard the Prophet saying that his Lake-Fount would be as large as the distance between Sana’ and Medina. Al-Mustaurid said to Haritha, “Didn’t you hear him talking about the vessels?” He said, “No.” Al-Mustaurid said, “The vessels are seen in it as (numberless as) the stars.”


Volume 8, Book 76, Number 592:

Narrated Asma ‘bint Abu Bakr:

The Prophet said, “I will be standing at the Lake-Fount so that I will see whom among you will come to me; and some people will be taken away from me, and I will say, ‘O Lord, (they are) from me and from my followers.’ Then it will be said, ‘Did you notice what they did after you? By Allah, they kept on turning on their heels (turned as renegades).’ ” The sub-narrator, Ibn Abi Mulaika said, “O Allah, we seek refuge with You from turning on our heels, or being put to trial in our religion.”