Click the Below link to read :
From the Book Explaining the Fundamentals of faith – by Shaykh Muhammad Saleh Al Uthaymeen, Translated by Dr. Saleh as Saleh.
Belief In Al-Qadar – Shaykh Uthaymeen – Dr. Saleh as Saleh
Category: Iman (Faith)
The Difference between a Messenger (Rasul) and a Prophet (Nabiyy)
Question:
Is there any difference between a Messenger and a Prophet?
Answer:
Yes, the scholars say that a Prophet is one who receives Revelation from Allaah of a law, but he is not commanded to propagate it, only to practice it himself, without being called upon to disseminate it.
A Messenger is one who receives Revelation from Allaah of a law and he is called upon to propagate it and to act upon it.
Every Messenger is a Prophet, but not every Prophet is a Messenger.
The Prophets are more in number than the Messengers, and Allaah has related the stories of some of the Messengers in the Quran and others He has not related. Allaah, the Most High says: And indeed We have sent Messengers before you (O Muhammad (sallallaahu alaihi wa sallam)): Of some of them We have related to you their story, and some of them we have not related to you their story. And it was not given to any Messenger that he should bring a Sign except by the leave of Allaah. [1] Based upon this Verse, it is plain that every Prophet mentioned in the Quran is a Messenger.
[1] Ghafir 40:78
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 1 Page 226
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Belief In The Messengers – Shaykh Uthaymeen – Dr. Saleh as Saleh
Click the Below link to read :
From the Book Explaining the Fundamentals of faith – by Shaykh Muhammad Saleh Al Uthaymeen, Translated by Dr. Saleh as Saleh.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Belief In The Angels – Shaykh Uthaymeen – Dr. Saleh as Saleh
Click the Below link to read :
From the Book Explaining the Fundamentals of faith – by Shaykh Muhammad Saleh Al Uthaymeen, Translated by Dr. Saleh as Saleh.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Belief in the Angels and Its Effect on the Life of the Ummah – Shaykh Saalih al-Fawzaan
AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com
About the Book:
This is a complete translation of a short treatise called “Al-Eemaan bil-Malaa’ikah wa Atharuhu fee Hayaat-il-Ummah” [Belief in the Angels and its Effect in the Life of the Ummah] written by Shaikh Saalih bin Fawzaan Al-Fawzaan, a member of the Council of Senior Scholars in Saudi Arabia. The source used for this translation was the Arabic version found on the Shaikh’s web site: alfuzan.net.
Although this treatise is short in size, it provides many proofs and evidences for the descriptions, duties and general characteristics of the angels, and gives many splendid points of benefit concerning the angels and our place with respect to them.
As the author mentions in this treatise, our purpose for learning about the angels is not just for the sake of knowing about them for our general understanding, but rather, it is so that we can become conscious of their constant presence around us and their effect in our daily lives. Also, if we become conscious of the fact that there are two angels with us at all times recording our statements and actions, we would become cautious of what we say and do lest our guardian angels record something about us for which we will be held accountable before Allaah. In addition to this, we must also bear in mind that Belief in the Angels is one of the six pillars of Eemaan, which every Muslim is obligated to have knowledge of.
Quotes from the Book:
“These are the three angels that are responsible for life. Jibreel is responsible for bringing the revelation, which brings life into the hearts. Mikaa’eel is responsible for the raindrops, which bring life to the earth after its death. Israafeel is responsible for blowing on the trumpet, which will bring life to the bodies (on the Day of Resurrection). This is why when the Prophet would get up for prayer at night, after saying the opening Takbeer, he sallallaahu alaihi wa sallam would say in his opening supplication: ‘O Allaah! Lord of Jibreel, Mikaa’eel and Israafeel, Originator of the heavens and the earth…’”
“Death is ascribed to Allaah here because He is the One who orders it to occur. It is also ascribed to the angels because they are the ones who physically carry that out by gathering the soul and leading it out of the human’s body until it reaches his throat. And it is also ascribed to the Angel of Death –‘Say: ‘The Angel of Death, who is set over you, will take your souls’’ – because he is the one in charge of seizing the souls after they have been rounded up in the last stage (of death).”
“There are also angels that are responsible for protecting humans from perils. A human being is prone to walk into dangers everyday. However, Allaah entrusts angels that guard and protect him from these dangers during his lifetime, which Allaah has ordained for him. This earth, which a human being walks upon everyday, contains many dangers. There are wild beasts, snakes, scorpions, not to mention transgressors from among humans – enemies and oppressors. However, Allaah has placed these angels around the human being. Allaah says: ‘He (a person) has those (angels) who constantly surround him – from before him and behind him, protecting him by the Command of Allaah.’ [Surah Ar-Ra’ad: 11] Therefore, so long as Allaah has decreed that this individual will be safe from harms, these angels will protect and guard him, and no human will be able to harm him. But if Allaah desires to bring an end to his appointed time, He removes them from him – one from before him and one from behind him.”
“Belief in the Angels has a tremendous effect on the life of humans, since if a person is aware of them, he will indeed be cautious and mindful. If a person realizes that there are angels entrusted to him who constantly surround him day and night, he will surely be cautious of what he says and does, lest something is recorded about him that is not befitting. So if he knew that there were investigators following him, wouldn’t he be cautious out of fear that they might take hold of some speech or action of his which will cause him a harmful end? So how can he not then be cautious and mindful of the angels when he doesn’t see them? But as for humans, you can see them. So the one who is watching you and you can see him, you are wary about him. However, the angels see you but you cannot see them. It is possible that you might be able to protect yourself from humans – you can go inside your home or lock yourself up in some secluded area and they would not be able to gain any information about you. But as for the angels, they enter with you everywhere. Allaah has given them the ability to reach and access any place that He commands them to reach.”
Click the Below Link to the PDF Document
Belief in the Angels and its effect on the life of the Ummah- Shaykh al Fawzan- Al-Ibaanah.com [PDF]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Sahih Muslim : Book 01: The Book of Faith (Kitab Al-Iman)
Translation of Sahih Muslim, Book 1:
The Book of Faith (Kitab Al-Iman)
Chapter 1:
Book 001, Number 0001:
It is narrated on the authority of Yahya b. Ya’mur that the first man who discussed about Qadr (Divine Decree) in Basra was Ma’bad al-Juhani. I along with Humaid b. ‘Abdur-Rahman Himyari set out for prilgrimage or for ‘Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) we shall ask him a bout what is talked about Taqdir (Division Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! there have appeared some people in our land who recite the Holy Qur’an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah’s Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don’t see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.
Book 001, Number 0002:
It is narrated on the authority of Yahya b. Ya’mur that when Ma’bad discussed the problem pertaining to Divine Decree, we refuted that. He (the narrator) said: I and Humaid b. Abdur-Rahman Himyari argued. And they carried on the conversation about the purport of the hadith related by Kahmas and its chain of transmission too, and there is some variation of words.
Book 001, Number 0003:
It is narrated on the authority of Yahya b. Ya’mur and Humaid b. ‘Abdur-Rahman that they said: We met Abdullah b. ‘Umar and we discussed about the Divine Decree, and what they talked about it and he narrated the hadith that has been transmitted by ‘Umar (may Allah be pleased with him) from the Apostle (may peace be upon him). There is a slight variation in that.
Chapter 2: WHAT IS IMAN AND WHAT ARE ITS CHARACTERISTICS
Book 001, Number 0004:
Abu Huraira reported: One day the Messenger of Allah (may peace be upon him) appeared before the public that a man came to him and said: Prophet of Allah, (tell me) what is Iman. Upon this he (the Holy Prophet) replied: That you affirm your faith in Allah, His angels, His Books, His meeting, His Messengers and that you affirm your faith in the Resurrection hereafter. He (again) said: Messenger of Allah, (tell me) what does al-Islam signify. He (the Holy Prophet) replied: Al-Islam signifies that you worship Allah and do not associate anything with Him and you establish obligatory prayer and you pay the obligatory poor-rate (Zakat) and you observe the fast of Ramadan. He (the inquirer) again said: Messenger of Allah, what does al-Ihsan imply? He (the Holy Prophet) replied: That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you. He (the inquirer ) again said: Messenger of Allah, when would there be the hour (of Doom)? He (the Holy Prophet) replied: The one who is asked about it is no better informed than the inquirer. I, however, narrate some of its signs (and these are): when the slave-girl will give birth to he master, when the naked, barefooted would become the chiefs of the people – these are some of the signs of (Doom). (Moreover) when the shepherds of the black (camels) would exult themselves in buildings, this is one of the signs of (Doom). (Doom) is one of the five (happenings wrapped in the unseen) which no one knows but Allah. Then he (the Messenger of Allah) recited (the verse):” Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends (down the rain) and knows that which is in the wombs and no person knows whatsoever he shall earn tomorrow, and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person turned back and went away. The Messenger of Allah (may peace be upon him) said: Bring that man back to me. They (the Companions of the Holy Prophet present there) went to bring him back, but they saw nothing there. Upon this the Messenger of Allah remarked: he was Gabriel, who came to teach the people their religion.
Book 001, Number 0005:
This hadith is narrated to us on the authority of Muhammad b. ‘Abdullah b. Numair, on the authority of Muhammad b. Bishr, on the authority of Abd Hayyan al-Taymi with the exception that in this narration (instead of the words (Iza Waladat al’amah rabbaha), the words are (Iza Waladat al’amah Ba’laha), i, e, when slave-girl gives birth to her master.
Book 001, Number 0006:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Ask me (about matters pertaining to religion), but they (the Companions of the Holy Prophet) were too much overawed out of profound respect for him to ask him (anything). In the meanwhile a man came there, and sat near his knees and said: Messenger of Allah, what al-lslam is? -to which he (the Holy Prophet) replied: You must not associate anything with Allah, and establish prayer, pay the poor-rate (Zakat) and observe (the fasts) of Ramadan. He said: You (have) told the truth. He (again) said: Messenger of Allah, what al-Iman (the faith) is? He (the Holy Prophet) said: That you affirm your faith in Allah, His angels, His Books, His meeting, His Apostles, and that you believe in Resurrection and that you believe in Qadr (Divine Decree) in all its entirety, He (the inquirer) said: You (have) told the truth. He (again) said: Messenger of Allah, what al-Ihsan is? Upon this he (the Holy Prophet) said: (Al-Ihsan implies) that you fear Allah as if you are seeing Him, and though you see Him not, verily He is seeing you. He (the inquirer) said: You (have) told the truth. He (the inquirer) said: When there would be the hour (of Doom)? (Upon this) he (the HolyProphet said: The one who is being asked about it is no better informed than the inquirer himself. I, however, narrate some of its signs (and these are): when you see a slave (woman) giving birth to her master – that is one of the signs of (Doom) ; when you see barefooted, naked, deaf and dumb (ignorant and foolish persons) as the rulers of the earth – that is one of the signs of the Doom. And when you see the shepherds of black camels exult in buildings – that is one of the signs of Doom. The (Doom) is one of the five things (wrapped) in the unseen. No one knows them except Allah. Then (the Holy Prophet) recited (the folowing verse):” Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends down the rain and knows that which is in the wombs and no person knows whatsoever he shall earn on morrow and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person stood up an (made his way). The Messenger of Allah (may peace be upon him) said: Bring him back to me. He was searched for, but they (the Companions of the Holy Prophet) could not find him. The Messenger of Allah (may peace be upon him) thereupon said: He was Gabriel and he wanted to teach you (things pertaining to religion) when you did not ask (them yourselves).
Chapter 3: ON PRAYER (SALAT) WHICH IS ONE OF THE PILLARS OF ISLAM
Book 001, Number 0007:
It is reported on the authority of Talha b. ‘Ubaidullah that a person with dishevelled hair, one of the people of Nejd, came to the Messenger of Allah (may peace be upon him). We heard the humming of his voice but could not fully discern what he had been saying, till he came nigh to the Messenger of Allah (may peace be upon him). It was then (disclosed to us) that he was asking questions pertaining to Islam. The Messenger of Allah (may peace be upon him) said: Five prayers during the day and the night. (Upon this he said: Am I obliged to say any other (prayer) besides these? He (the Holy Prophet, ) said: No, but whatever you observe voluntarily, out of your own free will, and the fasts of Ramadan. The inquirer said: Am I obliged to do anything else besides this? He (the Holy Prophet) said: No, but whatever you do out of your own free will. And the Messenger of Allah told him about the Zakat (poor-rate). The inquirer said: Am I obliged to pay anything else besides this? He (the Holy Prophet) said: No, but whatever you pay voluntarily out of your own free will. The man turned back and was saying: I would neither make any addition to this, nor will decrease anything out of it. The Prophet remarked: He is successful, if he is true to what he affirms.
Book 001, Number 0008:
Another hadith, the like of which has been narrated by Malik (b. Anas) (and mentioned above) is also reported by Talha b. ‘Ubaidullah, with the only variation that the Holy Prophet remarked: By his father, he shall succeed if he were true (to what he professed), or: By his father, he would enter heaven if he were true (to what he professed).
Chapter 4: PERTAINING TO FAITH IN ALLAH
Book 001, Number 0009:
It is reported on the authority of Anas b. Malik that he said: We were forbidden that we should ask anything (without the genuine need) from the Holy Prophet. It, therefore, pleased us that an intelligent person from the dwellers of the desert should come and asked him (the Holy Prophet) and we should listen to it. A man from the dwellers of the desert came (to the Holy Prophet) and said: Muhammad, your messenger came to us and told us your assertion that verily Allah had sent you (as a prophet). He (the Holy Prophet) remarked: He told the truth. He (the bedouin) said: Who created the heaven? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who created the earth? He (the Holy Prophet) replied: Allah. He (the bedouin again) said: Who raised these mountains and who created in them whatever is created there? He (the Holy Prophet) replied: Allah. Upon this he (the bedouin) remarked: By Him Who created the heaven and created the earth and raised mountains thereupon, has Allah (in fact) sent you? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that five prayers (had been made) obligatory for us during the day and the night. He (the Holy Prophet) remarked: He told you the truth. He (the bedouin) said: By Him Who sent you, is it Allah Who ordered you about this (i. e. prayers)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that Zakat had been made obligatory in our riches. He (the Holy Prophet) said. He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (Zakat)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger told us that it had been made obligatory for us to fast every year during the month of Ramadan. He (the Holy Prophet) said: He has told the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it Allah Who ordered you about it (the fasts of Ramadan)? He (the Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that pilgrimage (Hajj) to the House (of Ka’bah) had been made obligatory for him who is able to undertake the journey to it. He (the Holy Prophet) said: Yes. The narrator said that he (the bedouin) set off (at the conclusion of this answer, but at the time of his departure) remarked: ‘By Him Who sent you with the Truth, I would neither make any addition to them nor would I diminish anything out of them. Upon this the Holy Prophet remarked: If he were true (to what he said) he must enter Paradise.
Book 001, Number 0010:
It is narrated on the authority of Thabit that Anas said: We were forbidden in the Holy Qur’an that we should ask about anything from the Messenger of Allah (may peace be upon him) and then Anas reported the hadith in similar words.
Chapter 5: CONCERNING IMAN BY WHICH A PERSON WOULD ENTER HEAVEN
Book 001, Number 0011:
It is narrated on the authority of Abu Ayyub Ansari that once during the journey of the Holy Prophet (may peace of Allah be upon him) a bedouin appeared before him and caught hold of the nosestring of his she-camel and then said, Messenger of Allah (or Muhammad), inform me about that which takes me near to Paradise and draws me away from the Fire (of Hell). He (the narrator) said: The Prophet (may peace be upon him) stopped for a while and cast a glance upon his companions and then said: He was afforded a good opportunity (or he had been guided well). He (the Holy Prophet) addressing the bedouin said: (Repeat) whatever you have uttered. He (the bedouin) repeated that. Upon this the Apostle (may peace be upon him) remarked: The deed which can draw you near to Paradise and take you away from Hell is, that you worship Allah and associate none with Him, and you establish prayer and pay Zakat, and do good to your kin. After having uttered these words, the Holy Prophet asked the bedouin to release the nosestring of his she-camel.
Book 001, Number 0012:
This hadith is transmitted by Muhammad b. Hatim on the authority of Abu Ayyub Ansari.
Book 001, Number 0013:
It is narrated on the authority of Abu Ayyub that a man came to the Prophet (may peace be upon him) and said: Direct me to a deed which draws me near to Paradise and takes me away from the Fire (of Hell). Upon this he (the Holy Prophet) said: You worship Allah and never associate anything with Him, establish prayer, and pay Zakat, and do good to your kin. When he turned his back, the Messenger of Allah (may peace be upon him) remarked: If he adheres to what he has been ordered to do, he would enter Paradise.
Book 001, Number 0014:
It is reported on the authority of Abu Huraira that a bedouin came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, direct me to a deed by which I may be entitled to enter Paradise. Upon this he (the Holy Prophet) remarked: You worship Allah and never associate anything with Him, establish the obligatory prayer, and pay the Zakat which is incumbent upon you, and observe the fast of Ramadan. He (the bedouin) said: By Him in Whose hand is my life, I will never add anything to it, nor will I diminish anything from it. When he (the bedouin) turned his back, the Prophet (may peace be upon him) said: He who is pleased to see a man from the dwellers of Paradise should catch a glimpse of him.
Book 001, Number 0015:
It is narrated on the authority of Jabir that Nu’man b. Qaufal came to the Holy Prophet (may peace be upon him) and said: Would I enter Paradise if I say the obligatory prayers and deny myself that which is forbidden and treat that as lawful what has been made permissible (by the Shari’ah)? The Holy Prophet (may peace be upon him) replied in the affirmative.
Book 001, Number 0016:
A similar hadith is narrated on Jabir’s authority in which the following words are added: I will do nothing more.
Book 001, Number 0017:
It is narrated on the authority of Jabir that a man once said to the Messenger of Allah (may peace be upon him): Shall I enter Paradise in case I say the obligatory prayers, observe the (fasts) of Ramadan and treat that as lawful which has been made permissible (by the Shari’ah) and deny myself that what is forbidden, and make no addition to it? He (the Holy Prophet) replied in the affirmative. He (the inquirer) said: By Allah, I would add nothing to it.
Chapter 6: CONCERNING THE SAYING OF THE APOSTLE: ISLAM IS FOUNDED ON FIVE (FUNDAMENTS)
Book 001, Number 0018:
It is narrated on the authority of (‘Abdullah) son of Umar (may Allah be pleased with them) that the Holy Prophet (may peace of Allah be upon him) said: (The superstructure of) al-Islam is raised on five (pillars), i. e. the oneness of Allah, the establishment of prayer, payment of Zakat, the, fast of Ramadan, Pilgrimage (to Mecca).
A person said (to ‘Abdullah b. Umar the narrator): Which of the two precedes the other-Pilgrimage or the fasts of Rarnadan? Upon this he (the narrator) replied: No (it is not the Pilgrimage first) but the fasts of Ramadan precede the Pilgrimage.
Book 001, Number 0019:
It is narrated on the authority of (‘Abdullah) son of ‘Umar, that the Holy Prophet (may peace of Allah be upon him) said: (The superstructure of) al-Islam is raised on five (pillars), i. e. Allah (alone) should be worshipped, and (all other gods) beside Him should be (categorically) denied. Establishment of prayer, the payment of Zakat, Pilgrimage to the House, and the fast of Ramadan (are the other obligatory acts besides the belief in the oneness of Allah and denial of all other gods).
Book 001, Number 0020:
It is narrated on the authority of ‘Abdullah son of ‘Umar that the Messenger of Allah (may peace be upon him) said: (The superstructure of) al-Islam is raised on five (pillars), testifying (the fact) that there is no god but Allah, that Muhammad is His bondsman and messenger, and the establishment of prayer, payment of Zakat, Pilgrimage to the House (Ka’ba) and the fast of Ramadan.
Book 001, Number 0021:
It is reported on the authority of Ta’us that a man said to ‘Abdullah son of ‘Umar (may Allah be pleased with him). Why don’t you carry out a military expedition? Upon which he replied: I heard the messenger of Allah (may peace be upon him) say: Verily, al-Islam is founded on five (pillars): testifying the fact that there is no god but Allah, establishment of prayer, payment of Zakat, fast of Ramadan and Pilgrimage to the House.
Chapter 7: RELATING TO THE COMMAND FOR BELIEF IN ALLAH AND HIS PROPHET AND THE LAWS OF ISLAM AND INVITING (PEOPLE TO) THEM
Book 001, Number 0022:
It is narrated on the authority of Ibn ‘Abbas that a delegation of Abdul Qais came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, verily ours is a tribe of Rabi’a and there stand between you and us the unbelievers of Mudar and we find no freedom to come to you except in the sacred month. Direct us to an act which we should ourselves perform and invite those who live beside us. Upon this the Prophet remarked: I command you to do four things and prohibit you against four acts. (The four deeds which you are commanded to do are): Faith in Allah, and then he explained it for them and said: Testifying the fact. that there is no god but Allah, that Muhammad is the messenger of Allah, performance of prayer, payment of Zakat, that you pay Khums (one-fifth) of the booty fallen to your lot, and I prohibit you to use round gourd, wine jars, wooden pots or skins for wine. Khalaf b. Hisham has made this addition in his narration: Testifying the fact that there is no god but Allah, and then he with his finger pointed out the oneness of the Lord.
Book 001, Number 0023:
Abu Jamra reported: I was an interpreter between Ibn Abbas and the people, that a woman happened to come there and asked about nabidh or the pitcher of wine. He replied: A delegation of the people of ‘Abdul-Qais came to the Messenger of Allah (may peace be upon him). He (the Holy Prophet) asked the delegation or the people (of the delegation about their identity). They replied that they belonged to the tribe of Rabi’a. He (the Holy Prophet) welcomed the people or the delegation which were neither humiliated nor put to shame. They (the members of the delegation) said: Messenger of Allah, we come to you from a far-off distance and there lives between you and us a tribe of the unbelievers of Mudar and, therefore, it is not possible for us to come to you except in the sacred months. Thus direct us to a clear command, about which we should inform people beside us and by which we may enter heaven. He (the Holy Prophet) replied: I command you to do four deeds and forbid you to do four (acts), and added: I direct you to affirm belief in Allah alone, and then asked them: Do you know what belief in Allah really implies? They said: Allah and His Messenger know best. The Prophet said: It implies testimony to the fact that there is no god but Allah, and that Muhammad is the messenger of Allah, establishment of prayer, payment of Zakat, fast of Ramadan, that you pay one-fifth of the booty (fallen to your lot) and I forbid you to use gourd, wine jar, or a receptacle for wine. Shu’ba sometimes narrated the word naqir (wooden pot) and sometimes narrated it as muqayyar. The Holy Prophet also said: Keep it in your mind and inform those who have been left behind.
Book 001, Number 0024:
There is another hadith narrated on the authority of Ibn Abbas (the contents of which are similar to the one) narrated by Shu’ba in which the Holy Prophet (may peace be upon him) said: I forbid you to prepare nabidh in a gourd, hollowed block of wood, a varnished jar or receptacle. Ibn Mu’adh made this addition on the authority of his father that the Messenger of Allah said to Ashajj, of the tribe of ‘Abdul-Qais: You possess two qualities which are liked by Allah: insight and deliberateness.
Book 001, Number 0025:
It is reported on the authority of Qatada that one among the delegates of the ‘Abdul-Qais tribe narrated this tradition to him. Sa’id said that Qatada had mentioned the name of Abu Nadra on the authority of Abu Sa’id Khudri who narrated this tradition: That people from the- tribe of ‘Abdul-Qais came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, we belong to the tribe of Rabi’a and there live between you and us the unbelievers of the Mudar tribe and we find it impossible to come to you except in the sacred months; direct us to a deed which we must communicate to those who have been left behind us and by doing which we may enter heaven. Upon this the Messenger of Allah (may peace be upon him) said: I enjoin upon you four (things) and forbid you to do four (things): worship Allah and associate none with Him, establish prayer, pay Zakat, and observe the fast of Ramadan, and pay the fifth part out of the booty. And I prohibit you from four (things): dry gourds, green-coloured jars, hollowed stumps of palm-trees, and receptacles. They (the members of the delegation) said: Do you know what al-naqir is? He replied: Yes, it is a stump which you hollow out and in which you throw small dates. Sa’id said: He (the Holy Prophet) used the word tamar (dates). (The Holy Prophet then added): Then you sprinkle water over it and when its ebullition subsides, you drink it (and you are so intoxicated) that one amongst you, or one amongst them (the other members of your tribe, who were not present there) strikes his cousin with the sword. He (the narrator) said: There was a man amongst us who had sustained injury on this very account due to (intoxication), and he told that he tried to conceal it out of shame from the Messenger of Allah (may peace be upon him). I, however, inquired from the Messenger of Allah (it we discard those utensils which you have forbidden us to use), then what type of vessels should be used for drink? He (the Holy Prophet) replied: In the waterskin the mouths of which are tied (with a string). They (again) said: Prophet of Allah, our land abounds in rats and water-skins cannot remain preserved. The holy Prophet of Allah (may peace be upon him) said: (Drink in water-skins) even if these arenibbled by rats. And then (addressing) al-Ashajj of ‘Abdul-Qais he said: Verily, you possess two such qualities which Allah loves: insight and deliberateness.
Book 001, Number 0026:
It is narrated on the authority of Abu Said al-Khudri that when the delegation of the tribe of Abdul-Qais came to the Prophet of Allah (may peace be upon him), (its members) said: Apostle of Allah, may God enable us to lay down our lives for you, which beverage is good for us? He (the Prophet) said: (Not to speak of beverages, I would lay stress) that you should not drink in the wine jars. They said: Apostle of Allah, may God enable us to lay down our lives for you, do you know what al-naqir is? He (the Holy Prophet) replied: Yes, it is a stump which you hollow out in the middle, and added: Do not use gourd or receptacle (for drink). Use water-skin the mouth of which is tied with a thong (for this purpose).
Chapter 8: CALLING PEOPLE TO TESTIFICATIONS AND THE CANONS OF ISLAM
Book 001, Number 0027:
It is reported on the authority of Ibn ‘Abbas that Mu’adh said: The Messenger of Allah sent me (as a governor of Yemen) and (at the time of departure) instructed me thus: You will soon find yourself in a community one among the people of the Book, so first call them to testify that there is no god but Allah, that I (Muhammad) am the messenger of Allah, and if they accept this, then tell them Allah has enjoined upon them five prayers during the day and the night and if they accept it, then tell them that Allah has made Zakat obligatory for them that it should be collected from the rich and distributed among the poor, and if they agree to it don’t pick up (as a share of Zakat) the best of their wealths. Beware of the supplication of the oppressed for there is no barrier between him and Allah.
Book 001, Number 0028:
It is narrated on the authority of Ibn ‘Abbas that when the Messenger of Allah (may peace be upon him) sent Mu’adh towards Yemen (as governor) he said to him: Verily you would reach a community of the people of the Book, the very first thing to which you should call them is the worship of Allah, may His Glory be Magnificent, and when they become fully aware of Allah, instruct them that He has enjoined five prayers on them during the day and the night, and when the begin observing it, then instruct them that verily Allah has made Zakat obligatory for them which would be collected from the wealthy amongst them and distributed to their needy ones, and when they submit to it, then collect it from them and avoid (the temptation) of selecting the best (items) of their riches.
Chapter 9: COMMAND FOR FIGHTING AGAINST THE PEOPLE SO LONG AS THEY DO NOT PROFESS THAT THERE IS NO GOD BUT ALLAH AND MUHAMMAD IS HIS MESSENGER
Book 001, Number 0029:
It is narrated on the authority of Abu Huraira that when the Messenger of Allah (may peace be upon him) breathed his last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs who wanted to become apostates became apostates. ‘Umar b. Khattab said to Abu Bakr: Why would you fight against the people, when the Messenger of Allah declared: I have been directed to fight against people so long as they do not say: There is no god but Allah, and he who professed it was granted full protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to the Messenger of Allah (as zakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the heart of Abu Bakr for (perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right.
Book 001, Number 0030:
It is reported on the authority of Abu Huraira that the Messenger of Allah said: I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.
Book 001, Number 0031:
It is reported on the authority of Abu Huraira that he heard the Messenger of Allah say: I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the messenger (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.
Book 001, Number 0032:
It is narrated on the authority of Jabir that the Messenger of Allah said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah, and then he (the Holy Prophet) recited (this verse of the Holy Qur’an):” Thou art not over them a warden” (lxxxviii, 22).
Book 001, Number 0033:
It has been narrated on the authority of Abdullah b. ‘Umar that the Messenger of Allah said: I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is the messenger of Allah, and they establish prayer, and pay Zakat and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah.
Book 001, Number 0034:
It Is narrated on the authority of Abu Malik: I heard the Messenger of Allah (may peace be upon him) say: He who professed that there is no god but Allah and made a denial of everything which the people worship beside Allah, his property and blood became inviolable, an their affairs rest with Allah.
Book 001, Number 0035:
Abu Malik narrated on the authority of his father that he heard the Apostle (may peace be upon him) say: He who held belief in the unity of Allah, and then narrated what has been stated above.
Chapter 10: HE WHO ACCEPTS ISLAM AT THE DEATH-BED, BEFORE THE ACTUAL AGONY OF DEATH, IS A MUSLIM IT IS FORBIDDEN TO SUPPLICATE BLESSINGS FOR THE POLYTHEISTS. HE WHO DIES AS A POLYTHEIST IS ONE AMONG THE DENIZENS OF HELL AND NO MEANS WOULD BE EFFECTIVE ENOUGH TO GET HIM OUT OF THAT
Book 001, Number 0036:
It is reported by Sa’id b. Musayyib who narrated it on the authority of his father (Musayyib b. Hazm) that when Abu Talib was about to die, the Messenger of Allah (may peace be upon him) came to him and found with him Abu Jahl (‘Amr b. Hisham) and ‘Abdullah b. Abi Umayya ibn al-Mughirah. The Messenger of Allah (may peace be upon him) said: My uncle, you just make a profession that there is no god but Allah, and I will bear testimony before Allah (of your being a believer), Abu Jahl and ‘Abdullah b. Abi Umayya addressing him said: Abu Talib, would you abandon the religion of ‘Abdul-Muttalib? The Messenger of Allah (may peace be upon him) constantly requested him (to accept his offer), and (on the other hand) was repeated the same statement (of Abu Jahl and ‘Abdullah b. Abi Umayya) till Abu Talib gave his final decision and be stuck to the religion of ‘Abdul-Muttalib and refused to profess that there is no god but Allah. Upon this the Messenger of Allah remarked: By Allah, I will persistently beg pardon for you till I am forbidden to do so (by God), It was then that Allah, the Magnificent and the Glorious, revealed this verse:
” It is not meet for the Prophet and for those who believe that they should beg pardon for the polytheists, even though they were their kith and kin, after it had been made known to them that they were the denizens of Hell” (ix. 113)
And it was said to the Messenger of Allah (may peace be upon him):
” Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will, and He knoweth best who are the guided” (xxviii, 56).
Book 001, Number 0037:
It is narrated on the authority of Abu Huraira that the Messenger of Allah said to his uncle at the time of his death: Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of judgment. But he (Abu Talib) refused to do so. Then Allah revealed this verse:
” Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided” (xxviii. 56).
Book 001, Number 0038:
It is narrated on the authority of Abu Huraira that the Messenger of Allah said to his uncle (at the time of his death): Make a profession of it that there is no god but Allah and I will bear testimony (of your being a Muslim) on the Day of judgment. He (Abu Talib) said: Were it not the fear of the Quraysh blaming me (and) saying that it was the fear of (approaching death) that induced me to do so, I would have certainly delighted your eyes. It was then that Allah revealed:
” Verily thou canst not guide to the right path whom thou lovest. And it is Allah Who guideth whom He will and He knoweth best who are the guided” (xxviii-56).
Chapter 11: HE WHO MEETS HIS LORD WITH IMPLICIT FAITH WOULD ENTER HEAVEN AND FIRE WOULD BE FORBIDDEN HARM HIM
Book 001, Number 0039:
It is narrated on the authority of ‘Uthman that the Messenger of Allah (may peace be upon him) said. He who died knowing (fully well) that there is no god but Allah entered Paradise.
Book 001, Number 0040:
It is narrated on the authority of Humran that he heard Uthman saying this: I heard the Messenger of Allah (may peace be upon him) uttering these words (as stated above).
Book 001, Number 0041:
It is narrated on the authority of Abu Huraira: We were accompanying the Apostle (may peace be upon him) in a march (towards Tabuk). He (the narrator) said: The provisions with the people were almost depleted. He (the narrator) said: (And the situation became so critical) that they (the men of the army) decided to slaughter some of their camels. He (the narrator) said: Upon this Umar said: Messenger of Allah, I wish that you should pool together what has been left out of the provisions with the people and then invoke (the blessings of) Allah upon it. He (the narrator) said: He (the Holy Prophet) did it accordingly. He (the narrator) said: The one who had wheat in his possession came there with wheat. He who had dates with him came there with dates. And Mujahid said: He who possessed stones of dates came there with stones. I (the narrator) said: What did they do with the date-stones. They said: They (the people) sucked them and then drank water over them. He (the narrator said): He (the Holy Prophet) invoked the blessings (of Allah) upon them (provisions). He (the narrator) said: (And there was such a miraculous increase in the stocks) that the people replenished their provisions fully. He (the narrator) said: At that time he (the Holy Prophet) said: I bear testimony to the fact that there is no god but Allah, and I am His messenger. The bondsman who would meet Allah without entertaining any doubt about these (two fundamentals) would enter heaven.
Book 001, Number 0042:
It is narrated either on the authority of Abu Huraira or that of Abu Sa’id Khudri. The narrator A’mash has narrated this hadith with a little bit of doubt (about the name of the very first narrator who was in direct contact with the Holy Prophet. He was either Abu Huraira or Abu Sa’id Khudri. Both are equally reliable transmitters of the traditions). He (the narrator) said: During the time of Tabuk expedition, the (provisions) ran short and the men (of the army) suffered starvation; they said: Messenger of Allah, would you permit us to slay our camels? We would eat them and use their fat. The Messenger of Allah (may peace be upon him) said: Do as you please. He (the narrator) said: Then ‘Umar came there and said: Messenger of Allah, if you do that (if you give your consent and the men begin to slay their camels), the riding animals would become short. But (I would suggest you to) summon them along with the provisions left with them Then invoke Allah’s blessings on them (different items of the provisions) It is hoped Allah shall bless them. The Messenger of Allah replied in the affirmative. (the narrator) said: He called for a leather mat to be used as a table cloth and spread it out. Then he called people along with the remaining portions of their provisions. He (the narrator) said: Someone was coming with handful of mote, another was coming with a handful of dates, still another was coming with a portion of bread, till small quantities of these things were collected on the table cloth. He (the narrator said): Then the messenger of Allah invoked blessing (on them) and said: Fill your utensils with these provisions. He (the narrator) said: They filled their vessel to the brim with them, and no one amongst the army (which comprised of 30,000 persons) was left even with a single empty vessel. He (the narrator) aid: They ate to their fill, and there was still a surplus. Upon this the Messenger of Allah (may peace be upon him) remarked: I bear testimony that there is no god but Allah and I am the messenger of Allah. The man who meets his Lord without harboring any doubt about these two (truths) would never be kept away from Paradise.
Book 001, Number 0043:
It is narrated on the authority of Ubadah b. Samit that the messenger of Allah (may peace be upon him) observed: He who said:” There is no god but Allah, He is One and there is no associate with Him, that Muhammad is his servant and His messenger, that Christ is servant and the son of His slave-girl and he (Christ) His word which He communicated to Mary and is His Spirit, that Paradise is a fact and Hell is a fact,” Allah would make him (he who affirms these truths enter Paradise through any one of its eight doors which he would like.
Book 001, Number 0044:
It is narrated on the authority of Umar b. Hani with the same chain of transmitters with the exception of these words: Allah would make him (he who affirms these truths) enter Paradise through one of the eight doors which he would like.
Book 001, Number 0045:
It is narrated on the authority of Sunabihi that he went to Ubada b. Samit when he was about to die. I burst into tears. Upon this he said to me: Allow me some time (so that I may talk with you). Why do you weep? By Allah, if I am asked to bear witness, I would certainly testify for you (that you are a believer). Should I be asked to intercede, I would certainly intercede for you, and if I have the power, I would certainly do good to you, and then observed: By Allah, never did I hear anything from the Messenger of Allah (may peace be upon him) which could have been a source of benefit to you and then not conveyed it to you except this single hadith. That I intend to narrate to you today, since I am going to breathe my last. I heard the Messenger of Allah (may peace be upon him) say: He who testifies that there is no god but Allah and that Muhammad is the messenger of Allah, Allah would prohibit the fire of Hell for him.
Book 001, Number 0046:
It is narrated on the authority of Mu’adh b. Jabal: I was riding behind the Prophet (may peace be upon him) and there was nothing between him and me but the rear part of the saddle, when he said: Mu’adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He moved along for a few minutes, when again he said: Mu’adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He then again moved along for a few minutes and said: Mu’adh b. Jabal: To which I replied. At your beck and call, and at your pleasure. Messenger of Allah He, (the Holy Prophet) said: Do you know what right has Allah upon His servants? I said: Allah and His Messenger know best. He (the Holy Prophet) said: Verily the right of Allah over His servants is that they should worship Him, not associating anything with Him. He (the Holy Prophet) with Mu’adh behind him, moved along for a few minutes and said: Mu’adh b. Jabal: To which I replied: At your beck and call, and at your pleasure, Messenger of Allah! He (the Holy Prophet) said: Do you know what rights have servants upon Allah in case they do it (i. e. they worship Allah without associating anything with Him)? I (Mu’adh b. Jabal) replied: Allah and His Messenger know best. (Upon this) he (the Holy Prophet) remarked: That He would not torment them (with the fire of Hell).
Book 001, Number 0047:
It is narrated on the authority of Mu’adh b. Jabal that he observed: I was riding behind the Messenger of Allah (may peace be upon him) on an ass known as ‘Ufair. He (Mu’adh) observed: He (the Holy Prophet) said: Mu’adh, do you know what right has Allah over His bondsmen and what right have His bondsmen over Him? Mu’adh added: I replied: Allah and his Messenger know best. Upon this he (the Holy Prophet remarked: The right of Allah over His bondsmen is that they should worship Allah and should not associate anything with Him, and the right of His bondsmen over Allah, Glorious and Sublime, is that He does not punish him who associates not anything with Him. He (Mu’adh) added: I said to the Messenger of Allah: Should I then give the tidings to the people? He (the Holy Prophet) said: Do not tell them this good news, for they would trust in it alone.
Book 001, Number 0048:
It is narrated on the authority of Mu’adh b. Jabal that the Messenger of Allah (may peace be upon him) said: Mu’adh, do you know the right of Allah over His bondsmen? He (Mu’adh) said: Allah and His Apostle know best. He (the Messenger of Allah) said: That Allah alone should be worshipped and nothing should be associated with Him. He (the Holy Prophet) said: What right have they (bondsmen) upon Him in case they do it? He (Mu’adh) said: Allah and His Apostle know best. He (the Holy Prophet) said: That He would not punish them.
Book 001, Number 0049:
It is narrated on the authority of Aswad b. Hilal that he heard Mu’adh say this: The Messenger of Allah (may peace be upon him) called, me and I replied to him. He (the Holy Prophet) said: Do you know the right of Allah upon the people? and then followed the hadith (mentioned above).
Book 001, Number 0050:
It is reported on the authority of Abu Huraira: We were sitting around the Messenger of Allah (may peace and blessings be upon him). Abu Bakr and Umar were also there among the audience. In the meanwhile the Messenger of Allah got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi’ (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God’s Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon ‘Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to the Messenger of Allah (may peace be upon him), and was about to break into tears. ‘Umar followed me closely and there he was behind me. The Messenger of Allah (may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet ‘Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah (may peace be upon him) said: What prompted you to do this, ‘Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (may peace be upon him) said: Well, let them.
Book 001, Number 0051:
It is reported on the authority of Anas b. Malik that the Prophet of Allah (may peace and blessings be upon him) addressed Mu’adh b. Jabal as he was riding behind him to which he replied: At thy beck and call, and at thy pleasure, Messenger of Allah. He again called out: Mu’adh, to which he (again) replied: At thy beck and call, and at thy pleasure. He (the Holy Prophet) addressed him (again): Mu’adh, to which he replied: At thy beck and call, and at thy pleasure, Messenger of Allah. Upon this he (the Holy Prophet) observed: If anyone testifies (sincerely from his heart) that there is no god but Allah, and that Muhammad is His bondsman and His messenger, Allah immuned him from Hell. He (Mu’adh) said: Messenger of Allah, should I not then inform people of it, so that they may be of good cheer? He replied: Then they would trust in it alone. Mu’adh told about it at the time of his death, to avoid sinning.
Book 001, Number 0052:
It is narrated on the authority of ‘Itban b. Malik that he came to Medina and said: Something had gone wrong with my eyesight. I, therefore, sent (a message to the Holy Prophet): Verily it is my ardent desire that you should kindly grace my house with your presence and observe prayer there so, that I should make that corner a place of worship. He said: The Prophet (may peace be upon him) came there, and those amongst the Companions whom Allah willed also accompanied him. He entered (my place) and offered prayer at my residence and his Companions began to talk amongst themselves (and this conversation centered round hypocrites), and then the conspicuous one, Malik b. Dukhshum was made the target and they wished that he (the Holy Prophet) should curse him and he should die or he should meet some calamity. In the meanwhile the Messenger of Allah (may peace and blessings be upon him) completed his prayer and said: Does Malik b. Dukhshum not testify the fact that there is no god but Allah and verily I am the messenger of Allah. They replied: He makes a profession of it (no doubt) but does not do it out of (sincere) heart. He (the Holy Prophet) said: He who testifies that there is no god but Allah and I am the messenger of Allah would not enter Hell or its (flames) would not consume him. Anas said: This hadith impressed me very much and I told my son to write it down.
Book 001, Number 0053:
It is narrated on the authority of Anas that ‘Itban b. Malik told him that he became blind. He sent a message to the Messenger of Allah (may peace be upon him) that he should come and mark a place of worship for him. Thereupon came the Messenger of Allah (may peace be upon him) and his people and then there was a discussion among them about a man who was known as Malik b. Dukhshum, and subsequently the narrator described the hadith of Sulaiman b. Mughira as stated above.
Chapter 12: HE RELISHED THE FLAVOR OF IMAN WHO WAS PLEASED WITH ALLAH AS HIS LORD
Book 001, Number 0054:
It is narrated on the authority of ‘Abbas b. ‘Abdul-Muttalib that he heard the Messenger of Allah saying: He relished the flavor of faith (Iman) who became the book of faith pleased with Allah as Lord, with al-Islam as the code of life and with Muhammad as the Messenger (of Allah).
Chapter 13: CONCERNING THE BRANCHES OF IMAN
Book 001, Number 0055:
It is narrated on the authority of Abu Huraira that the Prophet (may peace be upon him) said: Iman has over seventy branches, and modesty is a branch of Iman.
Book 001, Number 0056:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.
Book 001, Number 0057:
Salim reported on the authority of his father that the Prophet (may peace and blessings be upon him) heard a man instruction his brother about modesty. Upon this the Prophet remarked: Modesty is an ingredient of Iman (faith).
Book 001, Number 0058:
Zuhri has narrated this hadith with the addition of these words: He (the Holy Prophet) happened to pass by a mass of Ansar who was instructing his brother (about modesty).
Book 001, Number 0059:
It is narrated on the authority of ‘Imran b. Husain that the Prophet (may peace and blessings be upon him) said: Modesty brings forth nothing but goodness. Bushair b. Ka’b said: It is recorded in the books of wisdom, there lies sobriety in it and calmness of mind in it, Imran said: I am narrating to you the tradition of the Messenger of Allah (may peace and blessings be upon him) and you talk of your books.
Book 001, Number 0060:
It is narrated on the authority of Qatada. We were sitting with ‘Imran b. Husain in a company and Bushair ibn Ka’b was also amongst us. ‘Imran narrated to us that on a certain occasion the Messenger of Allah (may peace and blessings be upon him) said: Modesty is a virtue through and through, or said: Modesty is a goodness complete. Upon this Bushair ibn Ka’b said: Verily we find in certain books or books of (wisdom) that it is God-inspired peace of mind or sobriety for the sake of Allah and there is also a weakness in it. Imran was so much enraged that his eyes became red and he said: I am narrating to you the hadith of the Messenger of Allah (may peace be upon him) and you are contradicting it. He (the narrator) said: Imran reported the hadith, He (the narrator) said: Bushair repeated, (the same thing). Imran was enraged. He (the narrator) said: We asserted: Verily Bushair is one amongst us. Abu Nujaid! There is nothing wrong, with him (Bushair).
Book 001, Number 0061:
Ishaq b. Ibrahim narrates this hadith of the Holy Prophet on the authority of Imran b. Husain, like the one narrated by Hammad b. Zaid.
Chapter 14: CONCERNING THE COMPREHENSIVE ATTRIBUTES OF ISLAM
Book 001, Number 0062:
It is narrated on the authority of Sufyan b. ‘Abdulla al-Thaqafi that he said: I asked the Messenger of Allah to tell me about Islam a thing which might dispense with the necessity of my asking anybody after you. In the hadith of Abu Usama the (words) are: other than you. He (the Holy Prophet) remarked: Say I affirm my faith in Allah and then remain steadfast to it.
Chapter 15: CONCERNING THE EMINENCE OF ISLAM AND OF THE AFFAIRS WHICH ARE EXCELLENT
Book 001, Number 0063:
It is narrated on the authority of ‘Abdullah b. ‘Amr that a man asked the Messenger of Allah (may peace and blessings be upon him) which of the merits (is superior) in Islam. He (the Holy Prophet) remarked: That you provide food and extend greetings to one whom you know or do not know.
Book 001, Number 0064:
‘Abdullah b. Amr b. al-As is reported to have said: Verily a person asked the Messenger of Allah (may peace and blessings be upon him) who amongst the Muslims was better. Upon this (the Holy Prophet) remarked: From whose hand and tongue the Muslims are safe.
Book 001, Number 0065:
It is narrated on the authority of Jabir that he heard the (Holy Prophet) say: A Muslim is he from whose hand and tongue the Muslim’s are safe.
Book 001, Number 0066:
It is narrated on the authority of Abu Musa Ash’ari: I asked the Messenger of Allah which (attribute) of Islam is more excellent. Upon this he remarked: One in which the Muslims are safe, protected from the tongue and hand of (other Muslims). Ibrahim b. Sa’id al-Jauhari has narrated this hadith with the same words in addition to these. The Messenger of Allah (may peace and blessings be upon him) was asked as to who amongst the Muslims is better, and the rest of the hadith was narrated like this.
Chapter 16: CONCERNING THE ATTRIBUTES BY WHICH ONE GETS THE RELISH OF IMAN
Book 001, Number 0067:
It is reported on the authority of Anas that the Prophet of Allah (may peace and blessings be upon him ) said: There are three qualities for which anyone who is characterised by them will relish the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah’s sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell.
Book 001, Number 0068:
It is reported on the authority of Anas that the Messenger of Allah (may peace be upon him) said: There are three qualities for which any one who is characterised by them will relish the savour of faith: that he loves man and he does not love him but for Allah’s sake alone; he is to whom Allah and His Messenger are dearer than all else; he who prefers to be thrown into fire than to return to unbelief after Allah has rescued him out of it.
Book 001, Number 0069:
A similar hadith has been reported on the authority of Anas (with another chain of transmitters) with the exception of these words: that he again becomes a Jew or a Christian.
Chapter 17: IT IS OBLIGATORY TO LOVE THE PROPHET MORE THAN THE MEMBERS OF ONE’S HOUSEHOLD: ONE’S CHILD, FATHER OR EVEN THE WHOLE OF HUMANITY
Book 001, Number 0070:
It is reported on the authority of Anas that the Messenger of Allah (may peace be upon him) said: No bondsman believes, and, in the hadith narrated by Abdul Warith, no person believes, till I am dearer to him than the members of his household, his wealth and the whole of mankind.
Book 001, Number 0071:
It is reported on the authority of Anas b. Malik that the Messenger of Allah said: None of you is a believer till I am dearer to him than his child, his father and the whole of mankind.
Chapter 18: CONCERNING THE FACT THAT IT IS ONE OF THE CHARACTERISTICS OF IMAN THAT ONE SHOULD LIKE THE SAME THING FOR ONE’S BROTHER-IN-ISLAM AS ONE LIKES FOR ONE’S SELF
Book 001, Number 0072:
It is arrested on the authority of Anas b. Malik that the Prophet (may peace and blessings be upon him) observed: one amongst you believes (truly) till one likes for his brother or for his neighbour that which he loves for himself.
Book 001, Number 0073:
It is narrated on the authority of Anas that the Prophet (may peace blessings be upon him) observed: By Him in whose Hand is my life, no, bondsman (truly) believes till he likes for his neighbour, or he (the Holy Prophet) said: for his brother, whatever he likes for himself.
Chapter 19: CONCERNING THE PROHIBITION TO HARM NEIGHBOUR
Book 001, Number 0074:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessing be upon him) observed: He will not enter Paradise whose neighbour is not secure from his wrongful conduct.
Chapter 20: CONCERNING EXHORTATION TO ACCORD HONOUR AND RESPECT TO THE NEIGHBOUR AND TO THE GUEST AND OBLIGATION TO OBSERVE SILENCE EXCEPT IN GOODNESS, AND ALL THESE QUALITIES COME WITHIN THE ORBIT OF IMAN
Book 001, Number 0075:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who believes in Allah and the Last Day should either utter good words or better keep silence; and he who believes in Allah and the Last Day should treat his neighbour with kindness and he who believes in Allah and the Last Day should show hospitality to his guest.
Book 001, Number 0076:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: He who believes in Allah and the Last Day does not harm is neighbour, and he who believes in Allah and the Last Day shows hospitality to his guest and he who believes in Allah and the Last Day speaks good or remains silent.
Book 001, Number 0077:
Another hadith similar to one narrated (above) by Abu Husain is also reported by Abu Huraira with the exception of these words: He (the Prophet) said: He should do good to the neighbour.
Book 001, Number 0078:
It is narrated on the authority of Abu Shuraih al-Khuzai’ that the Prophet (may peace and blessings of Allah be upon him) observed: He who believes in Allah and the Last Day should do good to his neighbour and he who believes in Allah and the Last Day should show hospitality to the guest and he who believes in Allah and the Last Day should either speak good or better remain silent.
Chapter 21: CONCERNING THE FACTS THAT INTERDICTION AGAINST ABOMINABLE IS A PART OF FAITH, THAT FAITH INCREASES AND DIMINISHES; ENJOINING THAT WHICH IS GOOD AND FORBIDDING THAT WHICH IS ABOMINABLE ARE OBLIGATORY (ACTS)
Book 001, Number 0079:
It is narrated on the authority of Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the ‘Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa’id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.
Book 001, Number 0080:
The same hadith of the Holy Prophet (may peace and blessings be upon him) has been reported by Abu Sa’id al-Khudri in connection with the story of Marwan.
Book 001, Number 0081:
It is narrated on the authority ‘Abdullah b. Mas’ud that the Messenger of Allah (may peace and blessings be upon him) observed: Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi’ said: I narrated this hadith to ‘Abdullah b. ‘Umar; he contradicted me. There happened to come ‘Abdullah b. Mas’ud who stayed at Qanat, and ‘Abdullah b ‘Umar wanted me to accompany him for visiting him (as ‘Abdullah b. Mas’ud was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas’ud about this hadith. He narrated it in the same way as I narrated it to Ibn ‘Umar.
Book 001, Number 0082:
The same hadith has been transmitted by another chain of narrators on the authority of ‘Abdullah b. Mas’ud who observed: Never was there one among the prophets who had had not disciples who followed his direction and followed his ways. The remaining part of the hadith is like that as narrated by Salih but the arrival of Ibn Mas’ud and the meeting of Ibn ‘Umar with him is not mentioned.
Chapter 22: PRECEDENCE OF THE BELIEVERS OVER ONE ANOTHER AND THE SUPERIORITY OF THE PEOPLE OF YEMEN IN THIS RESPECT
Book 001, Number 0083:
It is narrated on the authority of Ibn Mas’ud that the Apostle of Allah (may peace and blessings be upon him) pointed towards Yemen with his hand and said: Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi’a and Mudar.
Book 001, Number 0084:
It is narrated on the authority of Abu Huraira that the Messenger of Allah observed: There have come the people of Yemen; they are tender of hearts, the belief is that of the Yemenites, the understanding (of the faith) is that of the Yemenites and sagacity is that of the Yemenites.
Book 001, Number 0085:
Abu Huraira reported the same hadith which is transmitted to us by another chain of transmitters, e. g. Muhammad b. al-Muthanna, Ishaq b. Yusuf Azraq, Ibn ‘Aun, etc.
Book 001, Number 0086:
Abu Huraira reported: The Messenger of Allah (may peace and blessings be upon him) observed: There came to you the people from Yemen; they are tender of hearts and mild of feelings, the understanding is Yemenite, the sagacity is Yemenite.
Book 001, Number 0087:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) remarked: The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil, people of the tents, and tranquillity is found among those who rear goats and sheep.
Book 001, Number 0088:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: The belief is among the Yemenites, and the unbelief is towards the East, and tranquillity is among those who rear goats and sheep, and pride and simulation is among the uncivil and rude owners of horses and camels.
Book 001, Number 0089:
It is reported on the authority of Abu Huraira: I heard the Messenger of Allah saying this: Pride and conceitedness is found among the uncivil owners of the camels and tranquillity is found among the owners of sheep and goats.
Book 001, Number 0090:
The same hadith has been narrated by Zuhri with the same chain of authorities with the addition: The belief is among the Yemenites, the sagacity is that of the Yemenites.
Book 001, Number 0091:
Abu Huraira said: I heard the Prophet (may peace and blessings be upon him) saying: There came the people of Yemen, they are tender of feelings and meek of hearts. The belief is that of the Yemenites, the sagacity is that of the Yemenites, the tranquillity is among the owners of goats and sheep, and pride and conceitedness is among the uncivil owners of the camels, the people of the tents in the direction of sunrise.
Book 001, Number 0092:
It is reporter on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: There came the people of Yemen who are soft of hearts, tender in feelings: the belief is that of the Yemenites, the sagacity is that of the Yemenites and the summit of unbelief is towards the East.
Book 001, Number 0093:
Qutaiba b. Sa’id and Zubair b. Harb say: Jarir narrated this on the authority of A’mash with the same chain of narrators (as mentioned above).
Book 001, Number 0094:
Shu’ba narrated the hadith as reported by Jarir with the same chain of narrators with this addition: Pride and conceitedness is among the owners of the camels and tranquillity and sobriety is found amongst the owners of sheep.
Book 001, Number 0095:
It is reported on the authority of Jabir b. Abdullah that the Messenger of Allah (may peace and, blessings be upon him) observed: The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.
Chapter 23: CONCERNING THE FACT THAT NO ONE WILL ENTER PARADISE EXCEPT BELIEVERS, THAT LOVE FOR BELIEVERS IS (A CHARACTERISTIC FEATURE OF) FAITH AND GIVING CURRENCY TO (THE PRACTICE OF PAYING SALUTATION BY SAYING) AS-SALAMU’ALAIKUM (PEACE BE UPON YOU) IS THE MEANS TO ACHIEVE IT (FAITH)
Book 001, Number 0096:
Abu Huraira reported: The Messenger of Allah (may peace and blessing be upon him) observed: You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: (i. e.) give currency to (the practice of paying salutation to one another by saying) as-salamu alaikum.
Book 001, Number 0097:
Zuhair b. Harb said: Jarir reported on the authority of A’mash with this chain of transmitters that the Messenger of Allah (may peace be upon him) observed: By him in Whose hand is my life, you shall not enter Paradise unless you believe. The rest of the hadith is the same as narrated by Abd Mu’awiya and Waki’.
Chapter 24: DIN IS SINCERITY AND GOOD-WILL
Book 001, Number 0098:
It is narrated on the authority of Tamim ad-Dari that the Apostle of Allah (may peace and blessings be upon him) observed: Al-Din is a name of sincerity and well wishing. Upon this we said: For whom? He replied: For Allah, His Book, His Messenger and for the leaders and the general Muslims.
Book 001, Number 0099:
Muhammad b. Hatim and others narrate the same hadith of the Apostle (may peace and blessings be upon him) on the authority of Tamim ad-Dari.
Book 001, Number 0100:
Umayya b. Bistam narrates the same hadith of the Messenger of Allah (may peace and blessings be upon him) on the authority of Tamim ad-Dari.
Book 001, Number 0101:
It is narrated on the authority of Jarir that he observed I gave pledge of allegiance to the Messenger of Allah (may peace and blessings be upon him) on the observance of prayer, payment of Zakat, and sincerity and well-wishing for every Muslim.
Book 001, Number 0102:
Sufyan narrated on the authority of Ziyad b. ‘Ilaqa that he heard Jarir b. ‘Abdullah saying: I pledged allegiance to the Apostle of Allah may peace and blessings be upon him) on sincerity and well-wishing for every Muslim.
Book 001, Number 0103:
It is narrated on the authority of Jarir that he observed: I owed allegiance to the Apostle of Allah (may peace and blessings be upon him) on hearing ( is commands) and obeying (them) and the Prophet) instructed me (to act) as lay in my power, and sincerity and goodwill for every Muslim.
Chapter 25: CONCERNING DIMINUTION OF BELIEF DUE TO SINS AND ITS SEPARATION FROM THE SINNER: NEGATION OF THE EXCELLENCE OF IMAN AT THE TIME OF COMMITTING SIN
Book 001, Number 0104:
Abu Huraira reported that the Messenger of Allah observed: The fornicator who fornicates is not a believer so long as he commits it and no thief who steals is a believer as long as he commits theft, and no drunkard who drinks wine is a believer as long as he drinks it. ‘Abdul-Malik b. Abi Bakr’ narrated this on the authority of Abu Bakr b. Abdur-Rahman b. Harith and then said: Abu Huraira made this addition: No plunderer who plunders a valuable thing that attracts the attention of people is a believer so long as he commits this act.
Book 001, Number 0105:
‘Abdul-Malik b. Shu’aib narrated this hadith on the authority of Abu Huraira that he observed: The Messenger of Allah said that a fornicator does not fornicate, and then narrated the hadith like this, and he also made mention of plundering too, but did not mention of a thin having value. Ibn Shihab said: Sa’id b. al-Musayyib and Abu Salama narrated this hadith on the authority of Abu Huraira a hadith like that of Abu Bakr with the exception of (the mention) of plundering.
Book 001, Number 0106:
Muhammad b. Mihran narrates this hadith on the authority of Abu Huraira and made mention of plundering but did not talk of (a thing) having value.
Book 001, Number 0107:
Imam Muslim has reported this hadith by Hasan b. ‘Ali al-Halwani and other traditions.
Book 001, Number 0108:
It is reported on the authority of Qutaiba b. Sa’id who reported on the authority of Abu Huraira the hadith like that narrated from Zuhri with this exception that in the hadith narrated by ‘Ala ‘ and Safwan b. Sulaim there is no mention of: People raise there eyes towards him, and in the hadith narrated by Hammam: The believers raise their eyes towards him, and such like words, so long as he plunders (is not) a believer, and these words were added: And no exploiter who makes an exploitation is a believer as long as he exploits It; therefore avoid and shun (these evils).
Book 001, Number 0109:
It is narrated on the authority of Abu Huraira: A fornicator who fornicates is not a believer as long as he commits fornication, and no one who steals is a believer as long as he commits theft, and no one who drinks wine is a believer as long as he drinks it, and repentance may be accepted after that.
Book 001, Number 0110:
Muhammad b. Rafi’, Abdur-Razzaq, Sufyan, A’mash narrated this hadith like one narrated by Shu’ba, on the authority of Abu Huraira tracing, it (right to the Holy Prophet).
Chapter 26: CONCERNING THE PECULIARITIES OF A HYPOCRITE
Book 001, Number 0111:
It is narrated on the authority of Abdullah b. ‘Amr that the Prophet observed: Four characteristics made anyone who possessed them, a sheer hypocrite; anyone who possessed one of them possessed a characteristic of hypocrisy till be abandons it: when he talked he lied, when he made a covenant he acted treacherously, and when he quarreled he deviated from the truth.
Book 001, Number 0112:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Three are the signs of a hypocrite: when he spoke he told a lie, when he made a promise he acted treacherously against it, when he was trusted he betrayed.
Book 001, Number 0113:
Abu Huraira reported that the Messenger of Allah (may peace and blessings be upon him) observed: There are three characteristics of a hypocrite: when he spoke he told a lie, when he made promise he acted treacherously, and when he was trusted he betrayed.
Book 001, Number 0114:
‘Uqba b. Mukarram al-‘Ami reported that he heard ‘Ala’ b. ‘Abdur-Rahman narrating this hadith with this chain of transmitters and he said: Three are the signs of a hypocrite, even if he observed fast and prayed and asserted that he was a Muslim.
Book 001, Number 0115:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings of Allah be upon him) made observations like them embodied in the hadith narrated by Yahya b. Muhammad on the authority of ‘Ala’, and added to it: even if he observed fast and prayed and asserted that he was a Muslim.
Chapter 27: THE CONDITION OF THE FAITH OF ONE WHO CALLS HIS BROTHER MUSLIM AN UNBELIEVER
Book 001, Number 0116:
It is reported on the authority of Ibn ‘Umar that the Apostle (may peace and blessings be upon him) observed: When a man calls his brother an unbeliever, it returns (at least) to one of them.
Book 001, Number 0117:
It is reported on the authority of Ibn ‘Umar that the Messenger of Allah (may peace and blessings be upon him) said: Any person who called his brother: or unbeliever (has in fact done an act by which this unbelief) would return to one of them. If it were so, as he asserted (then the unbelief of man was confirmed but if it was not true), then it returned to him (to the man who labeled it on his brother Muslim).
Chapter 28: THE CONDITION OF THE FAITH OF ONE WHO KNOWINGLY DENIES HIS TRUE PARENTAGE
Book 001, Number 0118:
It is reported on the authority of Abu Dharr that he heard the Messenger of Allah (may peace and blessings be upon him) saying: No person who claimed knowingly anyone else as his father besides (his own) committed nothing but infidelity, and he who made a claim of anything, which (in fact) did not belong to him, is not amongst us; he should make his abode in Fire, and he who labeled anyone with unbelief or called him the enemy of Allah, and he was in fact not so, it rebounded on him.
Book 001, Number 0119:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: Do not detest your fathers; he who detested his father committed infidelity.
Book 001, Number 0120:
It is reported on the authority of Sa’d b. Abi Waqqas: Both of my ears heard the Messenger of Allah saying this: He who claimed the fatherhood of anyone else besides his real father knowingly (committed a great sin) ;Paradise is forbidden to him. Abu Bakra asserted that he too heard it from the Messenger of Allah (may peace be upon him ).
Book 001, Number 0121:
Sa’d and Abu Bakra each one of them said: My ears heard and my hearing preserved it that Muhammad (peace and blessings be upon him) observed: He who claimed for another one his fatherhood besides his own father knowingly that he was not his father-to him Paradise is forbidden.
Chapter 29: ABUSING A MUSLIM IS AN OUTRAGE AND FIGHTING AGAINST HIM IS UNBELIEF
Book 001, Number 0122:
It is narrated on the authority of ‘Abdullah b. Mas’ud that the Messenger of Allah (may peace and blessings be upon him) observed: Abusing a Muslim is an outrage and fighting against him is unbelief. Zubaid said: I asked Abu Wa’il: Did you hear it from Abdullah narrating if from the Messenger of Allah (may peace and blessings be upon him)? He replied: Yes. But there is mention of the talk between Zubaid and Abu Wa’il in the hadith narrated by Shu’ba.
Book 001, Number 0123:
Abu Bakr b. Abu Shaiba narrated a hadith like this from the Apostle (may peace and blessings be upon him) on the authority of Abdullah.
Chapter 30: DON’T BECOME UNBELIEVERS AFTER ME BY STRIKING THE NECKS OF ONE ANOTHER
Book 001, Number 0124:
It is narrated on the authority of Jarir b. ‘Abdullah that the Apostle of Allah (may peace and blessings be upon him) asked him on the occasion of the Farewell Pilgrimage to make the people silent and then said: Do not return to unbelief after me by striking the necks of one another.
Book 001, Number 0125:
Abdullah b. Mu’adh narrated from the Apostle (may peace and blessings be upon him) a hadith like this on the authority on Ibn Umar.
Book 001, Number 0126:
It is narrated on the authority of Abdullah b. Umar that the Apostle (may peace and blessings be upon him) observed on the occasion of the Farewell Pilgrimage Woe unto you distress unto you! Don’t turn back as unbelievers after me by striking the necks of one another.
Book 001, Number 0127:
Harmala b. Yahya, Abdullah b. Wahb, Umar b. Muhammad, Ibn Umar narrated like the hadith reported by Shu’ba on the authority of Waqid.
Chapter 31: THE USE OF THE WORD” UNBELIEF” IN CASE OF SLANDERING (ANYONE) OR ONE’S LINEAGE, AND LAMENTATION
Book 001, Number 0128:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) observed: Two (things) are found among men which are tantamount to unbelief: slandering one’s lineage and lamentation on the dead.
Chapter 32: CALLING THE FUGITIVE SLAVE AS INFIDEL
Book 001, Number 0129:
It is narrated on the authority of Jarir that he heard (the Holy Prophet) saying, The slave who fled from his master committed an act of infidelity as long as he would not return to him. Mansur observed: By God, this hadith was narrated from the Apostle (may peace and blessings be upon him), but I do not like that this should be narrated on my authority here in Basra.
Book 001, Number 0130:
It is narrated on the authority of Jarir that the Messenger of Allah (may peace and blessings be upon him) observed: The slave who fled from his master, responsibility with regard to him was absolved.
Book 001, Number 0131:
Jarir b. Abdullah reported it from the Holy Prophet: When the slave runs away from his master, his prayer is not accepted.
Chapter 33: THE UNBELIEF OF ONE WHO SAID: WE GOT RAINFALL BY THE MOVEMENT (OF THE STARS)
Book 001, Number 0132:
It is narrated on the authority of Zaid b. Khalid al-Juhani: The Messenger of Allah (may peace and blessings be upon him) led the morning prayer at Hudaybiya. There were some marks of the rainfall during the night. At the conclusion of prayer he turned towards people and observed: Do you know what your Lord has said? They replied: Allah and His Messenger know best. Upon this he (the Holy Prophet) remarked: He (Allah) said: Some of My bondsmen entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Blessing and Mercy of Allah, he is My believer and a disbeliever of stars, and who said: We have had a rainfall due to the rising of such and such (star) disbelieved Me and affirmed his faith in the stars.
Book 001, Number 0133:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Don’t you know what your Lord said? He observed: I have never endowed My bondsmen with a favor, but a section amongst them disbelieved it and said: Stars, it was due to the stars.
Book 001, Number 0134:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessing be upon him) observed: Allah does not shower His blessings from the heaven that in the morning a group of men disbelieve it (to be a blessing from Allah). Allah sends down rain, but they (the disbelievers) say: Such and such star (is responsible for that).
Book 001, Number 0135:
It is reported on the authority of Ibn ‘Abbas that there was (once) a downpour during the life of the Apostle (may peace and blessings be upon him Upon this the Apostle (may peace and blessings be upon him) observed: Some people entered the morning with gratitude and some with ingratitude (to Allah). Those who entered with gratitude said: This is the blessing of Allah, and those who entered with ingratitude said: Such and such asterism was right. It was upon this that the verse was revealed:
I swear by the setting of the stars to the end and make your provision that you should disbelieve it.
Chapter 34: THE LOVE OF ANSAR (HELPERS) AND ‘ALI (MAY ALLAH BE PLEASED WITH ALL OF THEM) IS (AN INGREDIENT) OF IMAN AND (ONE OF) ITS SIGNS, AND HATRED AGAINST THEM IS A SIGN OF DISSEMBLANCE
Book 001, Number 0136:
It is reported on the authority of Anas that the Messenger of Allah (may peace and blessings Be upon him) observed: The sign of a hypocrite is the hatred against the Ansar and the sign of a believer is the love for the Ansar.
Book 001, Number 0137:
It is narrated on the authority of Anas that the Apostle (may peace and blessings be upon him) said: The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance.
Book 001, Number 0138:
Al-Bara reported it from the Apostle (may peace and blessing be upon him) that he observed with regard to the Ansar, None but the believer loves them, none but the hypocrite hates them. He who loved them loved Allah and he who hated them hated Allah. I (the narrator) said: Did you hear this hadith from al-Bara’? He said: To me, he narrated it.
Book 001, Number 0139:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: A person who believes in Allah and the Last Day never nurses a grudge against the Ansar.
Book 001, Number 0140:
It is narrated on the authority of Abu Sa’id Khudri that the Messenger of Allah observed: The person who believes in Allah and the Last Day never nurses a grudge against the Ansar.
Book 001, Number 0141:
Zirr reported: ‘Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.
Chapter 35: DIMINUTION OF IMAN BY FAILING IN SUBMISSION AND THE USE OF THE WORD” KUFR” FOR THINGS BESIDES UNBELIEF OF ALLAH, FOR EXAMPLE UNGRATEFULNESS AND INGRATITUDE
Book 001, Number 0142:
It is narrated on the authority of ‘Abdullah b. Umar that the Messenger of Allah observed: O womenfolk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah, that our folk is in bulk in Hell? Upon this the Holy Prophet observed: You curse too much and are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common sense and with religion? He (the Holy Prophet) observed: Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith has been narrated on the authority of Abu Tahir with this chain of transmitters.
Book 001, Number 0143:
A hadith like this as narrated by Ibn ‘Umar has also been transmitted by Abu Huraira.
Chapter 36: APPLICATION OF THE WORD” KUFR” TO ONE WHO NEGLECTS PRAYER
Book 001, Number 0144:
It is narrated on the authority of Abu Huraira that when, the son of Adam recites the Ayat of Sajdah (prostration) and then falls down in prostration, the Satan goes into seclusion and weeps and says: Alas, and in the narration of Abu Kuraib the words are: Woe unto me, the son of Adam was commanded to prostrate, and he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am doomed to Hell.
Book 001, Number 0145:
A’mash narrated this hadith with the same chain of transmitters, with this change of words that he (the Satan) said: I disobeyed and I am doomed to Hell.
Book 001, Number 0146:
It is narrated on the authority of Jabir that he heard the Apostle (may peace and blessings be upon him) saying. Verily between man and between polytheism and unbelief is the negligence of prayer.
Book 001, Number 0147:
It is narrated on the authority of Abu Zubair that he heard Jabir b. ‘Abdullah saying. I heard the Messenger of Allah (may peace and blessings be upon him) observing this: Between man and polytheism and unbelief is the abandonment of salat.
Chapter 37: BELIEF IN ALLAH IS THE BEST OF DEEDS
Book 001, Number 0148:
Abu Huraira reported: The Messenger of Allah was asked about the best of deeds. He observed: Belief in Allah. He (the inquirer) said: What next? He (the Holy Prophet) replied: Jihad (struggle to the utmost) in the cause of Allah. He (the inquirer) again said: What next? He (the Holy Prophet) replied: Pilgrimage accepted into the grace of the Lord. In the. tradition narrated on the authority of Muhammad b. Ja’far (the words are) that he (the Holy Prophet) said: Belief in Allah and His Messenger. Muhammad b. Rafi and ‘Abd b. Humaid, ‘Abdur-Razzaq and Ma’mar and Zuhri have narrated a hadith like this on the authority of the same chain of transmitters.
Book 001, Number 0149:
Abu Dharr reported: I said: Messenger of Allah, which of the deeds is the best? He (the Holy Prophet) replied: Belief in Allah and Jihad in His cause. I again asked: Who is the slave whose emancipation is the best? He (the Holy Prophet) replied: One who is valuable for his master and whose price is high. I said: If I can’t afford to do it? He (the Holy Prophet) replied: Help an artisan or make anything for the unskilled (labourer). I (Abu Dharr) said: Messenger of Allah, you see that I am helpless in doing some of these deeds. He (the Holy Prophet) replied: Desist from doing mischief to the people. That is the charity of your person on your behalf.
Book 001, Number 0150:
Muhammad b. Abu Rafi’ narrated the hadith on the authority of Abu Dharr with a slight difference.
Book 001, Number 0151:
It is narrated on the authority of ‘Abdullah b. Mas’ud that he observed. I asked the Messenger of Allah (may peace be upon him) which deed was the best. He (the Holy Prophet) replied: Prayer at its appointed hour. I (again) said: Then what? He (the Holy Prophet) replied: Kindness to the parents. I (again) said: Then what? He replied: Earnest endeavour (Jihad) in the cause of Allah. And I would have not ceased asking more questions but out of regard (for his feelings).
Book 001, Number 0152:
‘Abdullah b. Mas’ud reported: I said: Messenger of Allah, which of the deeds (takes one) nearer to Paradise? He (the Holy Prophet) replied: Prayer at its proper time, I said: What next, Messenger of Allah? He replied: Kindness to the parents. I said: What next? He replied: Jihad in the cause of Allah.
Book 001, Number 0153:
It was heard from Abu ‘Amr Shaibani that, pointing towards the house of Abdullah, he said: The owner of this house told me that he asked the Messenger of Allah (may peace be upon him): Which of the deeds are liked by Allah? He (the Holy Prophet) observed: Prayer at its proper time. I (again) said: What next? He replied: Then goodness to the parents. I (again) said: What then? He replied: Then Jihad in the cause of Allah. He (‘Abdullah) said: This is what I was told (by the Holy Prophet). Had I questioned further, he would have made additions for me.
Book 001, Number 0154:
This hadith has been transmitted by Muhammad b. Bashshar, Muhammad b. Ja’far Shu’ba with this chain of narrators, with the addition that he pointed towards the house of ‘Abdullah, but he did not mention his name for us.
Book 001, Number 0155:
It is reported on the authority of ‘Abdullah that the Apostle of Allah observed: The best of’ the deeds or deed is the (observance of) prayer at its proper time and kindness to the parents.
Chapter 38: POLYTHEISM IS THE MOST SHAMEFUL OF SINS AND THE MENTIONING OF THE GRAVEST SIN NEXT TO IT
Book 001, Number 0156:
‘Abdullah reported: I asked the Messenger of Allah (may peace be upon him): Which sin is the gravest in the eye of Allah? He (the Holy Prophet) replied: That you associate a partner with Allah (despite the fact) that He has created you. He (the reporter) said: I told him (the, Holy Prophet): Verily it is indeed grave. He (the reporter) said: I asked him what the next (gravest sin) was. He (the Holy Prophet) replied: That you kill your child out of fear that he shall join you in food. He (the reporter) said: I asked (him) what the next (gravest sin) was. He (the Holy Prophet) observed: Then (the next gravest sin) is that you commit adultery with the wife of your neighbour.
Book 001, Number 0157:
It is narrated on the authority of Abdullah b. Mas’ud that a man said: Messenger of Allah, which offence is the most grievous in the eye of Allah? He (the Holy Prophet) replied: That you associate a partner with Allah (despite the fact) that He created you. He (the man) said: What next? He (the Holy Prophet) replied: That you kill your child out of fear that he would join you in food. He (the inquirer) said (again): What next? He (the Holy Prophet) replied: That you commit adultery with the wife of your neighbour. And the Almighty and Exalted Lord testified it (with this verse):
All those who call not unto another god along with Allah, and slay not any soul which Allah has forbidden, except in the cause of justice, nor commit fornication, and he who does this shall meet a requital of sin (xxv. 68).
Chapter 39: MAJOR SINS AND THE GRAVEST AMONG THESE
Book 001, Number 0158:
It is narrated on the authority of ‘Abdur-Rahman b. Abu Bakra that his father said: We were in the company of the Messenger of Allah (may peace be upon him) that he observed: Should I not inform you about the most grievous of the grave sins? (The Holy Prophet) repeated it three times, and then said: Associating anyone with Allah, disobedience to parents, false testimony or false utterance. The Holy Prophet was reclining, then he sat up, and he repeated it so many times that we wished that he should become silent.
Book 001, Number 0159:
Anas narrated from the Apostle (may peace be upon him) about the major sins. He (the Holy Prophet) observed: Associating anyone with Allah, disobedience to parents, killing a person and false utterance.
Book 001, Number 0160:
Ubaidullah b. Abu Bakr said: I heard Anas b. Malik saying: The Messenger of Allah (may peace be upon him) talked about the major sins, or he was asked about the major sins. Upon this he observed: Associating anyone with Allah, killing of a person, disobedience to parents. He (the Holy Prophet further) said: Should I not inform you about the gravest of the major sins, and (in this connection) observed: False utterance or false testimony. Shu’ba said. It was most probably” false testimony”.
Book 001, Number 0161:
It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Avoid the seven noxious things. It was said (by the hearers): What are they, Messenger of Allah? He (the Holy Prophet) replied: Associating anything with Allah, magic, killing of one whom God has declared inviolate without a just cause, consuming the property of an orphan, and consuming of usury, turning back when the army advances, and slandering chaste women who are believers, but unwary.
Book 001, Number 0162:
It is narrated on the authority of ‘Abdullah b. Amr b. al-‘As that the Messenger of Allah (may peace be upon him) observed: Abusing one’s parents is one of the major sins. They (the hearers) said: Messenger of Allah, does a man abuse his parents too? He (the Holy Prophet) replied: Yes, one abuses the father of another man, who in turn abuses his father. One abuses his mother and he in turn abuses his (the former’s) mother.
Book 001, Number 0163:
This hadith has also been transmitted on the authority of Sa’d b. Ibrahim with this chain of narrators.
Chapter 40: FORBIDDANCE OF PRIDE
Book 001, Number 0164:
It Is narrated on the authority of Abdullah b. Mas’ud that the Apostle of Allah (may peace be upon him), observed: He who has in his heart the weight of a mustard seed of pride shall not enter Paradise. A person (amongst his hearers) said: Verily a person loves that his dress should be fine, and his shoes should be fine. He (the Holy Prophet) remarked: Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people.
Book 001, Number 0165:
It is narrated on the authority of ‘Abdullah b. Mas’ud that the Messenger of Allah (may peace be upon him) observed: None shall enter the Fire (of Hell) who has in his heart the weight of a mustard seed of Iman and none shall enter Paradise who has in his heart the weight of a mustard seed of pride.
Book 001, Number 0166:
It is narrated on the authority of ‘Abdullah that the Apostle of Allah (may peace be upon him) observed: He who as in his heart the weight of a mustard seed of pride shall not enter Paradise.
Chapter 41: HE WHO DIES ASSOCIATING NONE WITH ALLAH WOULD ENTER PARADISE AND HE WHO DIES AS A POLYTHEIST WOULD ENTER THE FIRE OF HELL
Book 001, Number 0167:
It is narrated on the authority of Abdullah b. Mas’ud that Waki told (him) that the Messenger of Allah had observed and Ibn Numair asserted: I heard the Messenger of Allah (may peace be upon him) saying: He who dies associating anything with Allah would enter the Fire (of Hell). ‘Abdullah b. Mas’ud said: I say that he who died without associating anything with Allah entered Paradise.
Book 001, Number 0168:
It is narrated on the authority of Jabir that a man came to the Apostle of Allah (may peace be upon him) and said: Messenger of Allah, what are the two things quite unavoidable? He replied: He who dies without associating anyone with Allah would (necessarily) enter Paradise and he who dies associating anything with Allah would enter the (Fire of) Hell.
Book 001, Number 0169:
It is narrated on the authority of Jabir b. Abdullah: I heard the Messenger of Allah (may peace be upon him) saying: He who met Allah without associating anything with Allah entered Paradise and he who met Him associating (anything) with Him entered Fire.
Book 001, Number 0170:
The same hadith has been narrated by Ishaq b. Mansur on the authority of Jabir with another chain of transmitters.
Book 001, Number 0171:
I heard Abu Dharr narrating it from the Apostle (may peace be upon him) that he observed: Gabriel came to me and gave me the tidings: Verily he who died amongst your Ummah without associating anything with Allah would enter Paradise. I (the narrator) said: Even if he committed adultery and theft. He (the Holy Prophet) said: (Yes), even if he committed adultery and theft.
Book 001, Number 0172:
Abu Dharr reported,: I came to the Apostle (may peace be upon him ) and he was asleep with a white mantle over him. I again came, he was still asleep, I came again and he had awakened. I sat by his side and (the Holy Prophet) observed: There is none among the bondsmen who affirmed his faith in La illaha ill-Allah there is no God but Allah) and died in this state and did not enter Paradise. I (Abu Dharr) said: Even if he committed adultery and theft? He (the Holy Prophet) replied: (Yes) even though he committed adultery and theft. I (again said): Even if he committed adultery and theft? He replied: (Yes) even though he committed adultery and theft. (Th Holy Prophet repeated it three times) and said for the fourth time: In defiance of Abu Dharr. Abu Dharr then went out and he repeated (these words): In defiance of Abu Dharr.
Chapter 42: PROHIBITION OF THE KILLING OF AN INFIDEL AFTER HE SAYS:” THERE IS NO GOD BUT ALLAH”
Book 001, Number 0173:
It is narrated on the authority of Miqdad b. Aswad that he said. Messenger of Allah, you just see (here is a point): If I encountered a person amongst the infidels (in the battlefield) and he attacked me and struck me and cut off one of my hands with the sword. Then he (in order to protect himself from me) took shelter of a tree and said: I become Muslim for Allah’s sake. Messenger of Allah, can I kill him after he had uttered this? The Messenger of Allah (may peace be upon him) said: Do not kill him. I (the narrator) said: Messenger of Allah, he cut off my hand and uttered this after amputating it; should I then kill him? The Messenger of Allah (may peace be upon him) said: Don’t kill him, for I you kill him, verily he would be in a position where you had been before killing him and verily you would be in a position where he had been before uttering (kalima).
Book 001, Number 0174:
The same hadith has been transmitted by the same chain of narrators. The hadith transmitted by Auza’i and Ibn Juraij contains these words: I embraced Islam for Allah’s sake. and in the hadith narrated by Ma’mar the words are: I knelt down to kill him, that he said; There is no god but Allah.
Book 001, Number 0175:
It is narrated by Miqdad, and he was an ally of B. Zuhra and was of those who participated in the Battle of Badr along with the Messenger of Allah, that he said: Messenger of Allah, here is a point: If I happened to encounter a person amongst the infidels (in the battle). Then he narrated a hadith similar to the one transmitted by Laith.
Book 001, Number 0176:
It is narrated on the authority of Usama b. Zaid that the Messenger of Allah (may peace be upon him) sent us in a raiding party. We raided Huraqat of Juhaina in the morning. I caught hold of a man and he said: There is no god but Allah, I attacked him with a spear. It once occurred to me and I talked about it to the Apostle (may peace be upon him). The Messenger of Allah (may peace be upon him) said: Did he profess” There is no god but Allah,” and even then you killed him? I said: Messenger of Allah, he made a profession of it out of the fear of the weapon. He (the Holy Prophet) observed: Did you tear his heart in order to find out whether it had professed or not? And he went on repeating it to me till I wished I had embraced Islam that day. Sa’d said: By Allah, I would never kill any Muslim so long as a person with a heavy belly, i. e., Usama, would not kill. Upon this a person remarked: Did Allah not say this: And fight them until there is no more mischief and religion is wholly for Allah? Sa’d said: We fought so that there should be no mischief, but you and your companions wish to fight so that there should be mischief.
Book 001, Number 0177:
It is narrated on the authority of Usama b. Zaid: The Messenger of Allah may peace be upon him) sent us to Huraqat, a tribe of Juhaina. We attacked that tribe early in the morning and defeated them and I and a man from the Ansar caught hold of a person (of the defeated tribe). When we overcame him, he said: There is no god but Allah. At that moment the Ansari spared him, but I attacked him with my spear and killed him. The news had already reached the Apostle (peace be upon him), so when we came back he (the Apostle) said to me: Usama, did you kill him after he had made the profession: There is no god but Allah? I said. Messenger of Allah, he did it only as a shelter. The Holy Prophet observed: Did you kill him after he had made the profession that there is no god but Allah? He (the Holy Prophet) went on repeating this to me till I wished I had not embraced Islam before that day.
Book 001, Number 0178:
It is narrated by Safwan b. Muhriz that Jundab b. ‘Abdullah al-Bajali during the stormy days of Ibn Zubair sent a message to ‘As’as b. Salama: Gather some men of your family so that I should talk to them. He (‘As’as) sent a messenger to them (to the members of his family). When they had assembled, Jundab came there with a yellow hooded cloak on him, He said: Talk what you were busy in talking. The talk went on by turns, till there came his (Jundab’s) turn. He took off the hooded cloak from his head and said: I have come to you with no other intention but to narrate to you a hadith of your Apostle: Verily the Messenger of Allah (may peace be upon him) sent a squad of the Muslims to a tribe of the polytheists. Both the armies confronted one another. There was a man among the army of polytheists who (was so dashing that), whenever he intended to kill a man from among the Muslims, he killed him. Amongst the Muslims too was a man looking forward to (an opportunity of) his (the polytheist’s) unmindfulness. He (the narrator) said: We talked that he was Usama b, Zaid. When he raised his sword, he (the soldier of the polytheists) uttered:” There is no god but Allah,” but he (Usama b. Zaid) killed him. When the messenger of the glad tidings came to the Apostle (may peace be upon him) he asked him (about the events of the battle) and he informed him about the man (Usama) and what he had done He (the Prophet of Allah) called for him and asked him why he had killed him. He (Usama) said: Messenger of Allah, he struck the Muslims and killed such and such of them. And he even named some of them. (He continued): I attacked him and when he saw the sword he said: There is no god but Allah. The Messenger of Allah (may peace be upon him) said: Did you kill him? He (Usama) replied in the affirmative. He (the Holy Prophet) remarked: What would you do with:” There is no god but Allah,” when he would come (before you) on the Day of Judgment? He (Usama) said: Messenger of Allah, beg pardon for me (from your Lord). He (the Holy Prophet) said: What would you do with:” There is no god but Allah” when he would come (before you) on the Day of Judgment? He (the Holy Prophet) added nothing to it but kept saying: What would you do with:” There is no god but Allah,” when he would come (before you) on the Day of Judgment?
Chapter 43: THE UTTERANCE OF THE APOSTLE (MAY PEACE BE UPON HIM): HE WHO TAKES, UP ARMS AGAINST US IS NOT OF US (I. E. HE CEASES TO RE A MUSLIM)
Book 001, Number 0179:
It is narrated on the authority of Abdullah b. Umar who narrates from the Prophet of Allah (may peace be upon him) who said: He who took up arms against us is not of us.
Book 001, Number 0180:
Iyas b. Salama narrated from his father that the Apostle (may peace be upon him) observed: He who draws the sword against us is not of us.
Book 001, Number 0181:
It is narrated on the authority of Abu Musa Ash’ari: He who took up arms against us is not of us.
Chapter 44: THE UTTERANCE OF THE APOSTLE (PEACE BE UPON HIM): HE WHO ACTED DISHONESTLY TOWARDS US IS NOT OF US (I. E. HE IS NOT TO BE COUNTED AMONGST MUSLIMS)
Book 001, Number 0182:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who took up arms against us is not of us and he who acted dishonestly towards us is not of us.
Book 001, Number 0183:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) happened to pass by a heap of eatables (corn). He thrust his hand in that (heap) and his fingers were moistened. He said to the owner of that heap of eatables (corn): What is this? He replied: Messenger of Allah, these have been drenched by rainfall. He (the Holy Prophet) remarked: Why did you not place this (the drenched part of the heap) over other eatables so that the people could see it? He who deceives is not of me (is not my follower).
Chapter 45: BEATING OF THE CHEEKS, TEARING OF THE FRONT OPENING OF THE SHIRT, AND CALLING THE CALLS OF THE JAHILIYA (IGNORANCE) ARE FORBIDDEN
Book 001, Number 0184:
It is narrated on the authority of Abdullah b. Mas’ud that the Holy Prophet observed: He is not one of us (one among the Ummah of Islam) who beat the cheeks or tore the front opening of the shirt or uttered the slogans of (the days of) Jahiliya (ignorance). Ibn Numair and Abu Bakr said (instead of the word” au” (or) it is” wa” [and] the words are) and tore and uttered (the slogans) of Jahiliya without” alif”.
Book 001, Number 0185:
This hadith has been narrated by A’mash with the same chain of narrators and the transmitters said: He tore and called.
Book 001, Number 0186:
It is narrated on the authority of Abu Burda b. Abu Musa that Abu Musa was afflicted with grave pain and he became unconscious and his head was in the lap of a lady of his household. One of the women of his household walled. He (Abu Musa) was unable (because of weakness) to say anything to her. But when he was a bit recovered he said: I have no concern with one with whom the Messenger of Allah (may peace be upon him) has no concern, Verily the Messenger of Allah (may peace be upon him) has no concern with that woman who wails loudly, shaves her hair and tears (her garment in grief).
Book 001, Number 0187:
It is narrated on the authority of Abu Burda that Abu Musa fell unconscious and his wife Umm Abdullah came there and wailed loudly. When he felt relief he said: Don’t you know? -and narrated to her: Verily the Messenger of Allah (may peace be upon him) said: I have no concern with one who shaved her hair, lamented loudly and tore (her clothes in grief).
Book 001, Number 0188:
This hadith is narrated on the authority of Abu Musa with this change only: That (the Holy Prophet) did not say that he had no concern but said: He is not one of us.
Chapter 46: SERIOUS PROHIBITION OF TALE-CARRYING
Book 001, Number 0189:
It is reported from Hudhaifa that news reached him (the Holy Prophet) that a certain man carried tales. Upon this Hudhaifa remarked: I heard Allah’s Messenger (may peace be upon him) saying: The tale-bearer shall not enter Paradise.
Book 001, Number 0190:
It is reported on the authority of Hammam b, al-Harith that a man used to carry tales to the governor. We were sitting in the mosque. the people said: He is one who carries tales to the governor. He (the narrator) said: Then he came and sat with us. Thereupon Hudhaifa remarked: I heard the Messenger of Allah (may peace be upon him) saying: The beater of false tales would never enter heaven.
Book 001, Number 0191:
It is narrated on the authority of Hammam b. al-Harith: We were sitting with Hudhaifa in the mosque. A man came and sat along with us. It was said to Hudhaifa that he was the man who carried tales to the ruler. Hudhaifa remarked with the intention of conveying to him: I have heard the Messenger of Allah (may peace be upon him) saying: The tale-bearer will not enter Paradise.
Chapter 47: SERIOUS PROHIBITION OF LETTING DOWN THE LOWER GARMENT, OF LAYING OBLIGATION, OF SELLING GOODS BY FALSE OATHS, AND DESCRIPTION OF THOSE THREE- (PERSONS) WITH WHOM ALLAH WOULD NOT SPEAK ON THE DAY OF RESURRECTION, NOR WOULD HE SEE TOWARDS THEM NOR WOULD ABSOLVE THEM, AND FOR THEM IS A PAINFUL CHASTISEMENT
Book 001, Number 0192:
It is narrated o the authority of Abu Dharr that the Messenger of Allah (may ace he upon him) observed: Three are the (persons) with whom Allah would neither speak on the Day of Resurrection, nor would look at them nor would absolve the and there is a painful chastisement for them. The Messenger of Allah (may peace be upon him) repeated it three times. Abu Dharr remarked: They failed and they lost; who are these persons, Messenger of Allah? Upon this he (the Holy) Prophet) observed: They are: the dragger of lower garment, the recounter of obligation the seller of goods by false oath.
Book 001, Number 0193:
It is narrated on the authority of Abu Dharr who narrates that the Prophet (may peace be upon him) observed: Three are the persons with whom Allah would not speak on the Day of Resurrection: the bestower of gift who does not give anything but by laying obligation on him, the seller of goods who sells them by taking false oath and one who hangs low his lower garment.
Book 001, Number 0194:
Bishr b. Khalid has narrated this hadith on the authority of Sulaiman with the same chain of transmitters with this addition: Allah shall neither speak nor look at nor absolve then, and there is a tormenting punishment for them.
Book 001, Number 0195:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Three (are the persons) with whom Allah would neither speak, nor would He absolve them on the Day of Resurrection. Abu Mu’awiya added: He would not look at them and there is grievous torment for them: the aged adulterer, the liar king and the proud destitute.
Book 001, Number 0196:
Abu Huraira narrated on the authority of Abu Bakr that the Messenger of Allah (may peace be upon him) said: Three are the persons with whom Allah would neither speak on the Day of Resurrection, nor would He look towards them, nor would purify them (from sins), and there would be a tormenting chastisement for them: a person who in the waterless desert has more water (than his need) and he refuses to give it to the traveller and a person who sold a commodity to another person in the afternoon and took an oath of Allah that he had bought it at such and such price and he (the buyer) accepted it to be true though it was not a fact, and a person who pledged allegiance to the Imam but for the sake of the world (material gains). And if the Imam bestowed on him (something) out of that (worldly riches) he stood by his allegiance and if he did not give him, he did not fulfil the allegiance.
Book 001, Number 0197:
The same hadith has been transmitted by another chain of transmitters with the exception of these words: He offered for sale a commodity to another person.
Book 001, Number 0198:
This hadith has been narrated on the authority of Abu Huraira that he (the Apostle of Allah) observed: Three are the persons with whom Allah would neither speak (on the Day of Resurrection) nor would He look at them, and there would be a painful chastisement for them, a person who took an oath on the goods of a Muslim in the afternoon and then broke it. The rest of the hadith is the same as narrated by A’mash.
Chapter 48: SUICIDE IS THE GRAVEST SIN
Book 001, Number 0199:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who killed himself with steel (weapon) would be the eternal denizen of the Fire of Hell and he would have that weapon in his hand and would be thrusting that in his stomach for ever and ever, he who drank poison and killed himself would sip that in the Fire of Hell where he is doomed for ever and ever; and he who killed himself by falling from (the top of) a mountain would constantly fall in the Fire of Hell and would live there for ever and ever.
Book 001, Number 0200:
This hadith has been narrated by another chain of transmitters.
Book 001, Number 0201:
Thabit b. Dahhak reported that he pledged allegiance to the Messenger of Allah (may peace be upon him) under the Tree, and verily the Messenger of Allah (may peace be upon him) observed: He who took an oath of a religion other than Islam, in the state of being a liar, would became so, as he professed. He who killed himself with a thing would be tormented on the Day of Resurrection with that very thing. One is not obliged to offer votive offering of a thing which is not in his possession.
Book 001, Number 0202:
It is narrated on the authority of Thabit b. al-Dahhak that the Apostle of Allah (may peace be upon him) observes: None is obliged to give votive offering (of a thing) which is not in his possession and the cursing of a believer is tantamount to killing him, and he who killed himself with a thing in this world would be tormented with that (very thing) on the Day of Resurrection, and he who made a false claim to increase (his wealth), Allah would make no addition but that of paucity, and he who perjured would earn the wrath of God
Book 001, Number 0203:
It is narrated on the authority of Thabit b. Dahhak that the Apostle of Allah (may peace be upon him) observed: He who took deliberately a false oath on a religion other than Islam would become that which he had professed. And he who killed himself with anything Allah would torment him with that in the Fire of Hell.
Book 001, Number 0204:
In the hadith narrated by Shu’ba the words are: Verily the Messenger of Allah (may peace be upon him) said: He who took an oath on a religion other than Islam as a liar would become so as he said, and he who slaughtered himself with a thing would be slaughtered with that on the Day of Resurrection.
Book 001, Number 0205:
It is narrated on the authority of Abu Huraira: We participated in the Battle of Hunain along with the Messenger of Allah (may peace be upon him). He (the Holy Prophet) said about a man who claimed to be a Muslim that he was one of the denizens of the Fire (of Hell). When we were in the thick of the battle that man fought desperately and was wounded. It was said: Messenger of Allah, the person whom you at first called as the denizen of Fire fought desperately and died. Upon this the Apostle of Allah (may peace be upon him) remarked: He was doomed to the Fire (of Hell). Some men were on the verge of doubt (about his fate) when it was said that he was not dead but fatally wounded. When it was night he could not stand the (pain of his) wound and killed himself. The Apostle (may peace be upon him) was informed of that. He (the Holy Prophet) observed: Allah is Great, I bear testimony to the fact that I am the servant of Allah and His messenger. He then commanded Bilal to announce to the people that none but a Muslim would enter Paradise. Verily Allah helps this faith even by a sinful person.
Book 001, Number 0206:
It is reported on the authority of Sahl b. Sa’d al-Sa’idi that there was an encounter between the Messenger of Allah (may peace be upon him) and the polytheists, and they fought (against one another). At the conclusion of the battle the Messenger of Allah (may peace be upon him) bent his steps towards his army and they (the enemies) bent their steps towards their army. And there was a person (his name was Quzman and he was one of the hypocrites) among the Companions of the Messenger of Allah (may peace be upon him) who did not spare a detached (fighter of the enemy) but pursued and killed him with the sword. They (the Companions of the Holy Prophet) said: None served us better today than this man Upon this the Messenger of Allah (may peace be upon him) remarked: Verily he is one of the denizens of Fire. One of the people (Muslims) said: I will constantly shadow him. Then this man went out along with him. He halted whenever he halted, and ran along with him whenever he ran. He (the narrator) said: The man was seriously injured. He (could not stand the pain) and hastened his own death. He placed the blade of the sword on the ground with the tip between his chest and then pressed himself against the sword and killed himself. Then the man (following him) went to the Messenger of Allah (may peace be upon him) and said: I bear testimony that verily thou art the Messenger of Allah, He (the Holy Prophet) said: What is the matter? He replied: The person about whom you just mentioned that he was one among the denizens of Fire and the people were surprised (at this) and I said to them that I would bring (the news about him) and consequently I went out in search of him till I (found him ) to be very seriously injured. He hastened his death. He placed the blade of the sword upon the ground and its tip between his chest and then pressed himself against that and killed himself. Thereupon the Messenger of Allah (may peace be upon him) remarked: A person performs the deeds which to the people appear to be the deeds befitting the dweller of Paradise, but he is in fact one of the denizens of Hell. And verily a person does an act which in the eyes of public is one which is done by the denizens of Hell, but the person is one among the dwellers of Paradise.
Book 001, Number 0207:
It is reported on the authority of Hasan: A person belonging to the people of the past suffered from a boil, when it pained him, he drew out an arrow from the quiver and pierced it. And the bleeding did not stop till he died. Your Lord said: I forbade his entrance into Paradise. Then he (Hasan) stretched his hand towards the mosque and said: By God, Jundab transmitted this hadith to me from the Messenger of Allah (may peace be upon him) in this very mosque.
Book 001, Number 0208:
It is reported on the authority of Hasan: Jundab b. ‘Abdullah al-Bajali narrated this hadith in this mosque which we can neither forget and at the same time we have no apprehension that Jundab could attribute a lie to the Messenger of Allah (may peace be upon him). He (the Holy Prophet) observed: A person belonging to the people of the past suffered from a boil, and then the rest of the hadith was narrated.
Chapter 49: STRICT FORBIDDANCE OF ACTING DISHONESTLY IN RESPECT OF THE SPOILS OR BOOTY. THE BELIEVERS ALONE WOULD ENTER PARADISE
Book 001, Number 0209:
It is narrated on the authority of ‘Umar b. Khattab that when it was the day of Khaibar a party of Companions of the Apostle (may peace be upon him) came there and said: So and so is a martyr, till they happened to pass by a man and said: So and so is a martyr. Upon this the Messenger of Allah remarked: Nay, not so verily I have seen him in the Fire for the garment or cloak that he had stolen from the booty, Then the Messenger of Allah (may peace be upon him) said: Umar son of Khattab, go and announce to the people that none but the believers shall enter Paradise. He (‘Umar b. Khattab) narrated: I went out and proclaimed: Verily none but the believers would enter Paradise.
Book 001, Number 0210:
It is narrated on the authority of Abu Huraira: We went to Khaibar along with the Apostle (may peace be upon him) and Allah granted us victory. We plundered neither gold nor silver but laid our hands on goods, corn and clothes, and then bent our stops to a valley; along with the Messenger of Allah (may peace be upon him) there was a slave who was presented to him by one Rifa’a b. Zaid of the family of Judham, a tribe of Dubayb. When we got down into the valley the slave of the Messenger of Allah stood up and began to unpack the saddle-bag and was suddenly struck by a (stray) arrow which proved fatal. We said: There is a greeting for him, Messenger of Allah, as he is a martyr. Upon this the Messenger of Allah (may peace be upon him) remarked: Nay, not so. By Him in Whose hand is the life of Muhammad, the small garment which he stole from the booty on the day of Khaibar but which did not (legitimately) fall to his lot is burning like the Fire (of Hell) on him. The people were greatly perturbed (on hearing this). A person came there with a lace or two laces and said: Messenger of Allah, I found (them) on the day of Khaibar. He (the Holy Prophet) remarked: This is a lace of fire or two laces of fire.
Chapter 50: ARGUMENT IN FAVOUR OF THE FACT THAT HE WHO KILLS HIMSELF DOES NOT BECOME UNBELIEVER
Book 001, Number 0211:
It is narrated on the authority of Jabir that Tufail son of Amr al-Dausi came to the Apostle (may peace be upon him) and said: Do you need strong, fortified protection? The tribe of Daus had a fort in the pre-Islamic days. The Apostle (may peace be upon him) declined this offer, since it (the privilege of protecting the Holy Prophet) had already been reserved for the Ansar. When the Apostle (may peace be upon him) migrated to Medina, Tufail son of Amr also migrated to that place, and there also migrated along with him a man of his tribe. But the climate of Medina did not suit him, and he fell sick. He felt very uneasy. So he took hold of an iron head of an arrow and cut his finger-joints. The blood streamed forth from his hands, till he died. Tufail son of Amr saw him in a dream. His state was good and he saw him with his hands wrapped. He (Tufail) said to him: What treatment did your Allah accord to you? He replied. Allah granted me pardon for my migration to the Apostle (may peace be upon him): He (Tufail) again said: What is this that I see you wrapping up your hands? He replied: I was told (by Allah): We would not set right anything of yours which you damaged yourself. Tufail narrated this (dream) to the Messenger of Allah (may peace be upon him). Upon this he prayed: O Allah I grant pardon even to his hands.
Chapter 51: CONCERNING THE WIND WHICH WOULD BLOW NEAR THE DAY OF RESURRECTION AND WOULD CAUSE TO DIE ANYONE HAVING ANKTHING LIKE FAITH IN HIS HEART
Book 001, Number 0212:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Verily Allah would make a wind to blow from the side of the Yemen more delicate than silk and would spare none but cause him to die who, in the words of Abu ‘Alqama, has faith equal to the weight of a grain; while Abdul-‘Aziz said: having faith equal to the weight of a dust particle.
Chapter 52: EXHORTATION TO BE PROMPT IN DOING GOOD DEEDS BEFORE THE APPEARANCE OF TURBULANCE
Book 001, Number 0213:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. During (that stormy period) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbeliever in the morning, and would sell his faith for worldly goods.
Chapter 53: PERTAINING TO THE FEAR OF A BELIEVER LEST HIS DEEDS SHOULD BE LOST
Book 001, Number 0214:
It is narrated on the authority of Anas b. Malik that when this verse:” O ye who believe I raise not your voices above the voice of the Prophet, nor shout loud unto him in discourse, as ye shout loud unto one another, lest your deeds should become null and void, while you perceive not” (xlix. 2-5), was revealed. Thabit b. Qais confined himself in his house and said: I am one of the denizens of Fire, and he deliberately avoided coming to the Apostle (may peace be upon him). The Apostle (may peace be upon him) asked Sa’d b, Mu’adh about him and said, Abu Amr, how is Thabit? Has he fallen sick? Sa’d said: He is my neighbour, but I do not know of his illness. Sa’d came to him (Thabit), and conveyed to him the message of the Messenger of Allah (may peace be upon him). Upon this Thabit said: This verse was revealed, and you are well aware of the fact that, amongst all of you, mine is the voice louder than that of the Messenger of Allah, and so I am one amongst the denizens of Fire, Sa’d Informed the Holy Prophet about it. Upon this the Messenger of Allah observed: (Nay, not so) but he (Thabit) is one of the dwellers of Paradise.
Book 001, Number 0215:
This hadith has been narrated on the authority of Anas b. Malik by another chain of transmitters in which these words are found: Thabit b. Qais was the orator of the Ansar, when this verse was revealed: the rest of the hadith is the same with the exception that there is no mention of Sa’d b. Mu’adh in it. This hadith is also transmitted by Ahmad b. Sa’id, Habban, Sulaiman b. Mughira on the authority of Anas who said: When the verse was revealed:” Do not raise your voice louder than the voice of the Apostle,” no mention was made of Sa’d b, Mu’adh in it.
Book 001, Number 0216:
This hadith is narrated on the authority of Anas by another chain of transmitters in which there is no mention of Sa’d b. Mu’adh, but the following words are there: We observed a man, one of the dwellers of Paradise, walking about amongst us.
Chapter 54: WOULD (PEOPLE) BE HELD RESPONSIBLE FOR THE DEEDS COMMITTED DURING THE STATE OF IGNORANCE?
Book 001, Number 0217:
It is narrated on the authority of Abdullah b. Mas’ud that some people said to the Messenger of Allah (may peace be upon him): Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance (before embracing Islam)? Upon his he (the Holy Prophet) remarked: He who amongst you performed good deeds in Islam, He would not be held responsible for them (misdeeds which he committed in ignorance) and he who committed evil (even after embracing Islam) would be held responsible or his misdeeds that he committed in the state of ignorance as well as in that of Islam.
Book 001, Number 0218:
It is narrated on the authority of Abdullah b. Mas’ud: We once said: Messenger of Allah, would we be held responsible for our deeds committed in the state of ignorance? He (the Holy Prophet) observed: He who did good deeds in Islam would not be held responsible for what he did in the state of ignorance, but he who committed evil (after having come within the fold of Islam) would be held responsible for his previous and later deeds.
Book 001, Number 0219:
This hadith has been transmitted by Minjab b. al-Harith Tamimi with the same chain of transmitters.
Chapter 55: ISLAM EFFACES ALL THE PREVIOUS MISDEEDS AND SO DO MIGRATION AND PILGRIMAGE
Book 001, Number 0220:
It is narrated on the authority of Ibn Shamasa Mahri that he said: We went to Amr b. al-As and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (may peace be upon him not give you tidings of this? Did the Messenger of Allah (may peace be upon him) not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said: The best thing which we can count upon is the testimony that there is no god but Allah and that Muhammad is the Apostle of Allah. Verily I have passed through three phases. (The first one) in which I found myself averse to none else more than I was averse to the Messenger of Allah (may peace be upon him) and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I would have been definitely one of the denizens of Fire. When Allah instilled the love of Islam in my heart, I came to the Apostle (may peace be upon him) and said: Stretch out your right hand so that may pledge my allegiance to you. He stretched out his right hand, I withdrew my hand, He (the Holy Prophet) said: What has happened to you, O ‘Amr? replied: I intend to lay down some condition. He asked: What condition do you intend to put forward? I said: should be granted pardon. He (the Holy Prophet) observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds), and verily the pilgrimage wipes out all the (previous) misdeeds. And then no one as or dear to me than the Messenger of Allah and none was more sublime in my eyes than he, Never could I, pluck courage to catch a full glimpse of his face due to its splendour. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state had every reason to hope that I would have bee among the dwellers of Paradise. Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me. When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah.
Book 001, Number 0221:
It is narrated on the authority of Ibn ‘Abbas that some persons amongst the polytheist had committed a large number of murders and had excessively indulged in fornication. Then they came to Muhammad (may peace be upon him) and said: Whatever you assert and whatever you call to is indeed good. But if you inform us that there is atonement of our past deeds (then we would embrace Islam). Then it was revealed:
And those who call not unto another god along with Allah and slay not any soul which Allah has forbidden except in the cause of justice, nor commit fornication; and he who does this shall meet the requital of sin. Multiplied for him shall be the torment on the Day of Resurrection, and he shall therein abide disgraced, except him who repents a believes and does good deeds. Then these! for the Allah shall change their vices into virtues. Verily Allah is Ever Forgiving, Merciful (xxv. 68-70).
Say thou: O my bondsmen woo have committed extravagance against themselves despair not of the Mercy of Allah I Verily Allah will forgive the sins altogether. He is indeed the Forgiving, the Merciful (xxxix. 53).
Chapter 56: PERTAINING TO THE VIRTUOUS ACT OF A MAN BEFORE EMBRACING ISLAM
Book 001, Number 0222:
Hakim b. Hizam reported to ‘Urwa b. Zubair that he said to the Messenger of Allah: Do you think that there is any thing for me (of he reward with the Lord) for the deed of religious purification that I did in the state of ignorance? Upon this he (the Apostle of Allah) said to him: You accepted Islam with all the previous virtues that you practised.
Book 001, Number 0223:
Hakim b. Hizam reported to ‘Urwa b. Zubair that he said to the Messenger of Allah (may peace be upon him): Messenger of Allah, do you think if there is any reward (of the Lord with me on the Day of Resurrection) for the deeds of religious purification that I performed in the state of ignorance, such as charity, freeing a slave, cementing of blood-relations? Upon this he (the Apostle of Allah) said to him: You have accepted Islam with all the previous virtues that you had practised.
Book 001, Number 0224:
It is narrate on the authority of Hakim b. Hizam: I said: Messenger of Allah, I did so some of the deeds in the state of ignorance. (One of the transmitters Hisham b. Urwa explained them as acts of piety. Upon this the Messenger, of Allah remarked: You have embraced Islam with all the previous acts of virtue. I said: By God, I would leave nothing undone in Islam the like of which I did in the state of ignorance.
Book 001, Number 0225:
Hisham b. Urwa narrated it on the authority of his father: Hakim b. Hizam freed one hundred slave and donated one hundred camels (for the sake of Allah) during the state of ignorance. Then he freed one hundred slaves and donated one hundred camel (for the sake of Allah) after) he had embraced Islam. He subsequently came to the Apostle (may peace be upon him). The rest of the hadith is the same as narrated above.
Chapter 57: THE VERACITY OF FAITH AND ITS SINCERITY
Book 001, Number 0226:
It is narrated on the authority of ‘Abdullah (b. Mas’ud) that when this verse was revealed:” It is those who believe and confound not their belief with wrongdoing” (vi. 82), the Companions of the Messenger of Allah wore greatly perturbed. They said: Who amongst us (is so fortunate) that he does not wrong himself? Upon this the Messenger of Allah (may peace be upon him) remarked: It does not mean that which you presume It implies that which Luqman said to his son: O my son, do not associate anything with Allah, for indeed it is the gravest wrongdoing (xxxi. 13).
Book 001, Number 0227:
This hadith is narrated by another chain of transmitters, (namely) lshaq b. Ibrahim. Ibn Idris says: My father transmitted it from Aban b. Taghlib who heard it from A’mash; then I heard it also from him (A’mash).
Chapter 58: CONCERNING THE WORDS OF ALLAH WHETHER YOU MANIFEST WHATEVER IS IN YOUR MIND OR HIDE IT
Book 001, Number 0228:
It is reported on the authority of Abu Huraira that when it was revealed to the Messenger of Allah (may peace be upon him): To Allah belongs whatever is in the heavens and whatever is in the earth and whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it. Then He forgives whom He pleases and chastises whom He Pleases; and Allah is over everything Potent” (ii. 284). the Companions of the Messenger of Allah (may peace be upon him) felt it hard and severe and they came to the Messenger of Allah (may peace be upon him) and sat down on their knees and said: Messenger of Allah, we were assigned some duties which were within our power to perform, such as prayer, fasting, struggling (in the cause of Allah), charity. Then this (the above-mentioned) verse was revealed unto you and it is beyond our power to live up to it. The Messenger of Allah (may peace be upon him) said: Do you intend to say what the people of two books (Jews and Christians) said before you:” We hear and disobey”? You should rather say:” We hear and we obey, (we seek) Thy forgiveness, our Lord! and unto Thee is the return.” And they said:” We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the return.” When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards:” The Apostle believes in that which is sent down unto him from his Lord, and so do the believers. Each one believes in Allah and His Angels and His Books and His Apostles, saying: We differentiate not between any of His Apostles and they say: We hearken and we obey: (we seek) Thy forgiveness, our Lord! and unto Thee is the return” (ii. 285). When they did that, Allah abrogated this (verse) and the Great, Majestic Allah revealed:” Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, punish us not if we forget or make a mistake.” (The Prophet said: ) Yes, our Lord! do not lay on us a burden as Thou didst lay on those before us. (The Prophet said: ) Yes, our Lord, impose not on us (burdens) which we have not the strength to bear (The Prophet said: ) Yes, and pardon us and grant us protection! and have mercy on us. Thou art our Patron, so grant us victory over the disbelieving people” (ii. 286). He (the Lord) said: Yes.
Book 001, Number 0229:
It is narrated on the authority of Ibn ‘Abbas: When this verse:” Whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it” (ii 284), there entered in their minds something (of that fear) such as had never entered their hearts (before). The Apostle (may peace be upon him) observed: Say: We have heard and obeyed and submitted ourselves. He (the reporter) said: Allah instilled faith in their hearts and He revealed this verse:” Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, call us not to account if we forget or make a mistake. He the (Lord) said: I indeed did it. Our Lord! do not lay on us a burden as Thou didst lay on those before us. He (our Lord) said: I indeed did it. And pardon us, have mercy on us. Thou art our Protector” (ii. 286). He said: I indeed did it.
Chapter 59: ALLAH DISREGARDS THE PREMONITION OR THE EVIL PROMPTINGS OF THE HEART SO LONG AS THEY DO NOT TAKE A FIRM ROOT
Book 001, Number 0230:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Verily Allah forgave my people the evil promptings which arise within their hearts as long as they did not speak about them or did not act upon them.
Book 001, Number 0231:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Verily the Great and Mighty Allah forgave my people the evil promptings arising in their minds, but they neither talked about them nor acted upon them.
Book 001, Number 0232:
The same hadith has been narrated by Zuhair b. Harb, Waki, Ishaq b. Mansur, Husain b. ‘Ali.
Chapter 60: WHENEVER A PERSON INTENDS TO DO A GOOD DEED, IT IS RECORDED BUT WHENEVER HE INTENDS TO COMMIT EVIL, IT IS NOT WRITTEN
Book 001, Number 0233:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: The Great and the Glorious Lord said (to angels): Whenever My bondsman intends to corn it an evil, do not record it against him, but if he actually commits it, then write it as one evil. And when he intends to do good but does not do it, then take it down is one act of goodness, but if he does it, then write down ten good deeds (in his record).
Book 001, Number 0234:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Allah, the Great and Glorious, said: Whenever my bondsman intends to do good, but does not do it, I write one good act for him, but if he puts it into practice I wrote from ten to seven hundred good deeds in favour of him. When he intends to commit an evil, but does not actually do it, do not record it. But if he does it, I write only one evil.
Book 001, Number 0235:
Abu Huraira reported that Muhammad, the Messenger of Allah (may peace be upon him), said: When it occurs to my bondsman that he should do a good deed but he actually does not do it, record one good to him, but if he puts it into practice, I make an entry of ten good acts in his favour. When it occurs to him to do evil, but he does not commit it, I forgive that. But if he commits it, I record one evil against his name. The Messenger of Allah (may peace be upon him) observed. The angels said: That bondsman of Yours intends to commit evil. though His Lord is more Vigilant than he. Upon this He (the Lord) said: Watch him; if he commits (evil), write it against his name but if he refrains from doing it, write one good deed or him, for he desisted from doing it for My sake. The Messenger of Allah said: He who amongst you is good of faith, all his good acts are multiplied from ten to seven hundred times (and are recorded in his name) and all the evils that he commits are recorded as such (i, e. without increase) till he meets Allah.
Book 001, Number 0236:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: He who intended to do good, but did not do it, one good was recorded for him, and he who intended to do good and also did it, ten to seven hundred good deeds were recorded for him. And he who intended evil, but did not commit it, no entry was made against his name, but if he committed that, it was recorded.
Book 001, Number 0237:
It is narrated on the authority of Ibn Abbas that the Messenger of Allah (may peace be upon him) transmitted it from the Blessed and Great Lord: Verily Allah recorded the good and the evil and then made it clear that he who intended good but did not do it, Allah recorded one complete good in his favour, but if he intended it and also did it, the Glorious and Great Allah recorded ten to seven hundred virtues and even more to his credit. But it he intended evil, but did not commit it, Allah wrote down full one good in his favour. If he intended that and also committed it, Allah made an entry of one evil against him.
Book 001, Number 0238:
This hadith has been narrated with another chain of transmitters with the addition of these words: Allah would even wipe out (the evil committed by a man) and Allah does not put to destruction anyone except he who is doomed to destruction.
Chapter 61: PERTAINING TO EVIIL SUGGESTION OR PROMPTING IN FAITH AND WHAT SHOULD BE SAID WHEN IT OCCURS TO THE MIND OF A MAN
Book 001, Number 0239:
It is narrated on the authority of Abu Huraira that some people from amongst the Companions of the Apostle (may peace be upon him) came to him and said: Verily we perceive in our minds that which every one of us considers it too grave to express. He (the Holy Prophet) said: Do you really perceive it? They said: Yes. Upon this he remarked: That is the faith manifest.
Book 001, Number 0240:
The same hadith has been transmitted by Muhammad b. ‘Amr, Abu Baker b. Ishaq, Abu’l-Jawwab, A’mash and Abu Huraira.
Book 001, Number 0241:
It is narrated on the authority of ‘Abdullah b. Mas’ud that the Apostle (may peace be upon him) was asked about evil prompting, to which he replied: It is pure faith.
Book 001, Number 0242:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Men will continue to question one another till this is propounded: Allah created all things but who created Allah? He who found himself confronted with such a situation should say: I affirm my faith in Allah.
Book 001, Number 0243:
This hadith has been transmitted by Mahmud b. Ghailan by another chain of transmitters (and the words are): The Messenger of Allah (may peace be upon him) said: The Satan will come to everyone of you and say: Who created the heaven, who created the earth? (And the man) replies: It is Allah, Then the remaining part of the hadith was narrated as mentioned above and the words ‘His prophets” were added to it.
Book 001, Number 0244:
It is narrated on the authority of Abu Huraira that the Messenger of Allah may peace be upon him) observed: The Satan comes to everyone. of you and says: Who created this and that? till he questions: Who created your Lord? When he comes to that, one should seek refuge in Allah and keep away (from such idle thoughts).
Book 001, Number 0245:
This hadith is transmitted by Urwa b. Zubair on the authority of Abu Huraira (and the words are): The Satan comes to the bondsman (of Allah) and says: Who created this and that? The remaining part of the hadith is the same.
Book 001, Number 0246:
It is narrated on the authority of Abu Huraira that the Apostle of Allah (may peace be upon him) observed: People will constantly ask you questions pertaining to knowledge till they would say: Allah created us, but who created Allah? he (the narrator) says: he (Abu Huraira) was (at the time of narrating this hadith) catching hold of the hand of a man and he said: Allah and the Messenger told the truth. Two persons have already put me this question, and this is the third one, or he said: One man has put me this question and he is the second one.
Book 001, Number 0247:
It is narrated on the authority of Abu Huraira that he said: The people will constantly, and the rest of the hadith is the same as that transmitted by ‘Abdul-Warith with the exception that there is no mention of the Apostle of Allah in that, but he observed at the end of the hadith: Allah and His Messenger told the truth.
Book 001, Number 0248:
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said to me: they (the people) till constantly ask you, Abu Huraira, (about different things pertaining to religion) the they would say: Well, there is Allah, but after all who created Allah? He (Abu Huraira) narrated: Once we were in the mosque that some of the Bedouins came there and said: Well, there is Allah, but who created Allah? He (the narrator) said: I took hold of the pebbles in my fist and flung at them and remarked: Stand up, stand up (go away) my friend (the Holy Prophet) told the truth.
Book 001, Number 0249:
Yazid b. al-Asamm said: I heard Abu Huraira saying that the Messenger of Allah (may peace be upon him) observed: people will certainly ask you about everything till they will propound: Allah created every thing, but who created Allah?
Book 001, Number 0250:
Anas b. Malik transmitted it from the Messenger of Allah (may peace be upon him) that the Great and Glorious Allah said: Verily your people would constantly question about this and that till they would say: Well, it is Allah Who created the creation, but who created Allah?
Book 001, Number 0251:
This hadith has been narrated by another chain of transmitters with the exception that Ishaq made no mention of this: Allah said: Verily your people.
Chapter 62: WARNING FOR ONE APPROPRIATING THE RIGHT OF A MUSLIM BY TAKING A FALSE OATH: THE FIRE (OF HELL) IS HIS CHASTISEMENT
Book 001, Number 0252:
It is narrated on the authority of Abu Umama that the Messenger of Allah (may peace be upon him) observed: He who appropriated the right of a Muslim by (swearing a false) oath, Allah would make Hell-fire necessary for him and would declare Paradise forbidden for him. A person said to him: Messenger of Allah, even if it is something insignificant? He (the Holy Prophet) replied: (Yes) even if it is the twig of the arak tree.
Book 001, Number 0253:
This hadith has been transmitted by another chain of narrators: Abu Bakr b. Abi Shaiba, Ishaq b. Ibrahim, Harun b. Abdullah, Abi Usama, Walid b. Kathir, Muhammad b. Ka’b, his brother Abdullah b. Ka’b and Abi Usama.
Book 001, Number 0254:
It is narrated on the authority of Abdullah (b. Umar) that the Messenger of Allah (may peace be upon him) observed: He who perjured with a view to appropriating the property of a Muslim, and he is in fact a liar and would meet Allah in a state that He would be angry with him. He (the narrator) said: There came Ash’ath b. Qais and said (to the people): What does Abu Abdur-Rahman (the Kunya of Abdullah b. Umar) narrate to you? They replied: So and so. Upon this he remarked: Abu Abdur-Rahman told the truth. This (command) has been revealed in my case. There was a piece of land in Yemen over which I and another person had a claim. I brought the dispute with him to the Apostle of Allah (to decide) He (the Holy Prophet) said: Can you produce an evidence (in your support)? I said: No. He (the Holy Prophet) observed: (Then the decision would be made) on his oath. I said: He would readily take an oath. Upon this the Messenger of Allah (may peace be upon him) remarked: He who perjured for appropriating the wealth of a Muslim, whereas he is a liar, would meet Allah while He would be angry with him. This verse was then revealed:” Verily those who barter Allah’s covenant and their oaths at a small price…” (iii 77).
Book 001, Number 0255:
It is narrated on the authority of Abdullah that he heard the Prophet (may peace be upon him) saying: He who took an oath in order to entitle himself (to the possession) of a property, whereas he is a liar, would meet Allah in a state that He would be very much angry with him. Then the remaining part of the hadith was narrated as transmitted by A’mash but with the exception of these words: There was a dispute between me and another person in regard to a well. We referred this dispute to the Messenger of Allah (may peace be upon him). Upon this he remarked: Either (you should produce) two witnesses (to support your contention) or his oath (would be accepted as valid).
Book 001, Number 0256:
Ibn Mas’ud says: I heard the Messenger of Allah observing: He who took an oath on the property of a Muslim without legitimate right would meet Allah and He would be angry, with him. Then the Messenger of Allah (may peace be upon him) in support of his contention recited the verse:” Verily those who barter Allah’s covenant and their oaths at a small price.
Book 001, Number 0257:
It is narrated on the authority of Wa’il that there came a person from Hadramaut and another one from Kinda to the Apostle (may peace be upon him). One who had come from Hadramaut said: Messenger of Allah, only this man has appropriated my land which belonged to my father. The one who had came from Kinda contended. This is my land and is in my possession: I cultivate it. There is no right for him in it. The Messenger of Allah said to the Hadramite: Have you any evidence (to support you)? He replied in the negative. He (the Apostle of Allah) said: Then your case is to be decided on his oath. He (the Hadramite) said: Messenger of Allah, he is a liar and cares not what he swears and has no regard for anything. Upon this he (the Messenger of Allah) remarked: For you then there is no other help to it. He (the man from Kinda) set out to take an oath. When he turned his back the Messenger of Allah (may peace be upon him) observed: If he took an oath on his property with a view to usurping it, he would certainly meet his Lord in a state that He would turn away from him.
Book 001, Number 0258:
Wa’il reported it on the authority of his father Hujr: I was with the Messenger of Allah (may peace be upon him) that two men came there disputing over a piece of land. One of them said: Messenger of Allah, this man appropriated my land without justification in the days of ignorance. The (claimant) was Imru’l-Qais b. ‘Abis al-Kindi and his opponent was Rabi’a b. ‘Iban He (the Holy Prophet) said (to the claimant): Have you evidence (to substantiate your claim)? He replied: I have no evidence. Upon this he (the Messenger of Allah) remarked: Then his (that is of the defendant) is the oath. He (the claimant) said: In this case he (the defendant) would appropriate this (the property). He (the Holy Prophet) said: There is than no other way left for you but this. He (the narrator) said: When he (the defendant) stood up to take oath, the Messenger of Allah (may peace be upon him) said: He who appropriated the land wrongfully would meet Allah in a state that He would be angry with him. Ishaq in his narration mentions Rabi’a b. ‘Aidan (instead of Rabi’a b. ‘Ibdan).
Chapter 63: CONCERNING THE FACT THAT VIOLABLE IS THE BLOOD OF ONE WHO MAKES AN ATTEMPT TO TAKE POSSESSION OF THE PROPERTY OF ANOTHER WITHOUT ANY LEGITIMATE RIGHT. IF SUCH MAN IS KILLED HIS ABODE IS FIRE AND HE WHO DIES IN PROTECTING HIS PROPERTY IS A MARTYR
Book 001, Number 0259:
Abu Huraira reported: A person came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, what do you think if a man comes to me in order to appropriate my possession? He (the Holy Prophet) said: Don’t surrender your possession to him. He (the inquirer) said: If he fights me? He (the Holy Prophet) remarked: Then fight (with him). He (the inquirer) again said: What do you think if I am killed? He (the Holy Prophet) observed: You would be a martyr. He (the inquirer) said: What do you think of him (Messenger of Allah) If I kill him. He (the Holy Prophet) said: he would be in the Fire.
Book 001, Number 0260:
It is narrated on the authority of Thabit, that when ‘Abdullah b. ‘Amr and ‘Anbasa b. Abi Sufyan were about to fight against each other, Khalid b. ‘As rode to ‘Abdullah b. ‘Amr and persuaded him (not to do so). Upon this Abdullah b. ‘Amr said: Are you not aware that the Messenger of Allah (may peace be upon him) had observed:” He who died in protecting his property is a martyr.”
This hadith has been narrated by Muhammad b. Hatim, Muhammad b. Bakr, Ahmad b. ‘Uthman Naufali, Abu ‘Asim, Ibn Juraij.
Chapter 64: THE RULER WHO, IS UNJUST TO HIS SUBJECTS DESERVES PUNISHMENT OF FIRE
Book 001, Number 0261:
Hasan reported: ‘Ubaidullah b. Ziyad paid a visit to Ma’qil b. Yasar Muzani in his illness of which he (later on) died. (At this juncture) Ma’qil said: I am going to narrate to you a hadith which I have heard from the Messenger of Allah (may peace be upon him) and which I would not have transmitted if I knew that I would survive. Verily I have heard the Messenger of Allah (may peace be upon him) say: There is none amongst the bondsmen who was entrusted with the affairs of his subjects and he died in such a state that he was dishonest in his dealings with those over whom he ruled that the Paradise is not forbidden for him.
Book 001, Number 0262:
Hasan reported: Ubaidullah b. Ziyad went to see Ma’qil b. Yasir and he was ailing. He (‘Ubaidullah) inquired (about his health) to which he (Ma’qil) replied: I am narrating to you a hadith which I avoided narrating to you (before). Verily the Messenger of Allah (may peace be upon him) observed: Allah does not entrust to his bondsman the responsibility of managing the affairs of his subjects and he dies as a dishonest (ruler) but Paradise is forbidden by Allah for such a (ruler). He (Ibn Ziyad) said: Why did you not narrate it to me before this day? He replied: I (in fact) did not narrate it to you as it was not (fit) for me to narrate that to you.
Book 001, Number 0263:
Hasan reported: We were with Ma’qil b. Yasar inquiring about his health that Ubaidullah b. Ziyad came there. Ma’qil said to him: Verily I am going to narrate to you a hadith which I heard from the Messenger of Allah (may peace be upon him). Then he narrated the hadith like those two (mentioned above).
Book 001, Number 0264:
It is narrated on the authority of Abu Malih that Ubaidullah b. Ziyad visited Ma’qil b. Yasar in his illness. Ma’qil said to him: I am narrating to you a hadith which I would have never narrated to you had I not been in death-bed. I heard Allah’s apostle (may peace be upon him) say: A ruler who has been entrusted with the affairs of the Muslims but he makes no endeavors ( for the material and moral uplift) and does not sincerely mean (their welfare) would not enter Paradise along with them.
Chapter 65: REMOVAL OF TRUSTWORTHINESS AND FAITH FROM SOME HEARTS AND APPEARANCE OF DISCORD THEREIN
Book 001, Number 0265:
Hudhaifa reported: The Messenger of Allah (may peace be upon him) narrated to us two ahadith. I have seen one (crystallized into reality), and I am waiting for the other. He told us: Trustworthiness descended in the innermost (root) of the hearts of people. Then the Qur’an was revealed and they learnt from the Qur’an and they learnt from the Sunnah. Then he (the Holy Prophet) told us about the removal of trustworthiness. He said: The man would have a wink of sleep and trustworthiness would be taken away from his heart leaving the impression of a faint mark. He would again sleep and trustworthiness would be taken away from his heart leaving an impression of a blister, as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it. He (the Holy Prophet) then took up a pebble and rolled it down over his foot and (said): The people would enter into transactions amongst one another and hardly a person would be left who would return (things) entrusted to him. (And there would be so much paucity of honest persons) till it would be said: There in such a such tribe is a trustworthy man. And they would also say about a person: How prudent he is, how broad-minded he is and how intelligent he is, whereas in his heart there would not be faith even to the weight of a mustard seed. I have passed through a time in which I did not care with whom amongst you I entered into a transaction, for if he were a Muslim his faith would compel him to discharge his obligations to me and it he were a Christian or a Jew, the ruler would compel him to discharge his obligations to me. But today I would not enter into a transaction with you except so and so.
Book 001, Number 0266:
This hadith has been transmitted by another chain of transmitters: Ibn Numair, Waki’, Ishaq b. Ibrahim, ‘Isa b. Yunus on the authority of A’mash.
Book 001, Number 0267:
It is narrated on the authority of Hudhaifa: We were sitting in the company of Umar and he said: Who amongst you has heard the Messenger of Allah (may peace be upon him) talking about the turmoil? Some people said: It is we who heard it. Upon this be remarked: Perhaps by turmoil you presume the unrest of man in regard to his household or neighbour, they replied: Yes. He (‘Umar) observed: Such (an unrest) would be done away with by prayer, fasting and charity. But who amongst you has heard from the Apostle (may peace be upon him) describing that turmoil which would come like the wave of the ocean. Hudhaifa said: The people hushed into silence, I replied: It is I. He (‘Umar) said: Ye, well, your father was also very pious. Hudhaifa said: I heard the Messenger of Allah (may peace be, upon him ) observing: Temptations will be presented to men’s hearts as reed mat is woven stick by stick and any heart which is impregnated by them will have a black mark put into it, but any heart which rejects them will have a white mark put in it. The result is that there will become two types of hearts: one white like a white stone which will not be harmed by any turmoil or temptation, so long as the heavens and the earth endure; and the other black and dust-coloured like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being impregnated with passion. Hudhaifa said: I narrated to him (‘Umar): There is between you and that (turmoil) a closed door, but there is every likelihood of its being broken. ‘Umar said: Would it be broken? You have, been rendered fatherless. Had it been opened, it would have been perhaps closed also. I said: No, it would be broken, and I narrated to him: Verily that door implies a person who would be killed or die. There is no mistake in this hadith. Abu Khalid narrated: I said to Sa’d, O Abu Malik, what do you mean by the term” Aswad Murbadda”? He replied: High degree of whiteness in blackness. I said: What is meant by” Alkoozu Mujakhiyyan”? He replied: A vessel turned upside down.
Book 001, Number 0268:
It is narrated on the authority of Rib’i (b. Hirash). When Hudhaifa came from ‘Umar he sat down to narrate to us and said: Verily yesterday when I was sitting with the Commander of the believers he asked his companions: When amongst you retains in his memory the utterance of the Messenger of Allah (may peace be upon him) with regard to the turmoil? -and he cited the hadith like the hadith narrated on the authority of Abu Khalid, but he did not mention the exposition of his words (Murbaddan) and (Mujakhiyyan).
Book 001, Number 0269:
It is transmitted by Rib’i b. Hirash. who narrated it on the authority of Hudhaifa that verily ‘Umar said: Who would narrate to us or who amongst you would narrate to us (and Hudhaifa was one amongst them) what the Messenger of Allah (may peace be upon him) had said about the turmoil? Hudhaifa said: I will, and recited the hadith like that transmitted by Abu Malik on the authority of Rib’i and he observed in connection with this hadith that Hudhaifa remarked: I am narrating to you a hadith and it has no mistake, and said: That it is transmitted from he Messenger of Allah (may peace be upon him).
Chapter 66: ISLAM WAS INITIATED AS SOMETHING STRANGE, AND IT WOULD REVERT TO ITS (OLD POSITION) OF BEING STRANGE, AND IT WOULD CONCENTRATE BETWERN THE TWO MOSQUES
Book 001, Number 0270:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Islam initiated as something strange, and it would revert to its (old position) of being strange. so good tidings for the stranger.
Book 001, Number 0271:
It is narrated on the authority of Ibn ‘Umar (‘Abdullah b. ‘Umar) that the Messenger of Allah (may peace be upon him) observed: Verily Islam started as something strange and it would again revert (to its old position) of being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.
Book 001, Number 0272:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Verily the faith would recede to Medina just as the serpent crawls back into its hole.
Chapter 67: THE EFFACING OF FAITH IN THE LATER AGE
Book 001, Number 0273:
It is narrated on the authority of Anas that verily the Messenger of Allah (may peace be upon him) observed: The Hour (Resurrection) would not come so long as Allah is supplicated in the world.
Book 001, Number 0274:
It is narrated on the authority of Anas that the Messenger of Allah (may peace be upon him) said: The Hour (Resurrection) would not come upon anyone so long as he supplicates Allah.
Chapter 68: PERMISSIBILITY OF CONCEALING THE FAITH OF ONE WHO FEARS
Book 001, Number 0275:
Hudhaifa reported: We were in the company of the Messenger of Allah (may peace be upon him) when he said. Count for me those who profess al-Islam. We said: Messenger of Allah, do you entertain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength). He (the Holy Prophet) remarked: You don’t perceive; you may be put to some trial, He (the narrator) said: We actually suffered trial so much so that some of our men were constrained to offer their prayers in concealment.
Chapter 69: TO HABITUATE THE HEART WITH FAITH WHICH DUE TO ITS WEAKNESS, IS SCARED AND THE FORBIDDANCE TO CALL POSITIVELY ONE A BELIEVER WITHOUT A DEFINITE PROOF
Book 001, Number 0276:
Sa’d narrated it on the authority of his father (Abi Waqqas) that he observed: The Messenger of Allah (may peace be upon him) distributed shares (of booty among his Companions). I said: Messenger of Allah! Give it to so and so, for verily he is a believer. Upon this the Apostle of Allah remarked: Or a Muslim. I (the narrator) repeated it (the word” believer” ) thrice and he (the Holy Prophet) turned his back upon me (and substituted the word)” Muslim,” and then observed: I bestow it (this share) to a man out of apprehension lest Allah should throw him prostrate into the fire (of Hell) whereas in fact the other man is dearer to me than he.
Book 001, Number 0277:
It is narrated on the authority of Sa’d that the Messenger of Allah (may peace be upon him) bestowed upon a group of persons (things), and Sa’d was sitting amongst them. Sa’d said: The Messenger of Allah (may peace be upon him) ignored some of them. And he who was ignored seemed to be more deserving in my eyes (as compared with others). I (Sa’d) said: Messenger of Allah I why is it that you did not give to such and such (man)? Verily I see him a believer. Upon this the Messenger of Allah (may peace be upon him) observed: Or a Muslim? I kept quiet for some time but I was again impelled (to express) what I knew about him. I said: Messenger of Allah why is it that you did not give it to such and such? Verily, by Allah, see him a believer. Upon this the Messenger of Allah (may peace be upon him) remarked: (Nay, not a believer) but a Muslim. He (Sa’d) said: I again kept quite for some time but what I knew about him again impelled me (to express my opinion) and I said: Why is it that you did not give (the share) to so and so: By Allah, verily I see him a believer. The Messenger of Allah (may peace be upon him) remarked; (Nay, not so) but a Muslim. Verily (at times) I give (a share) to a certain man apprehending that he may not be thrown prostrate in the Fire, whereas the other man (who is not given) is dearer to me (as compared with him).
Book 001, Number 0278:
Sa’d reported: The Messenger of Allah (may peace be upon him) bestowed upon a group of persons (booty) and I was sitting with them. The remaining part of the hadith is the same as mentioned (above) with the additionI stood up and went to the Messenger of Allah (may peace be upon him) and whispered to him: Why did you omit such and such a man?
Book 001, Number 0279:
The same hadith has been narrated on the authority of Muhammad b Sa’d and these words (are also there): The Messenger of Allah (may peace be upon him) gave a stroke on my neck or between my two shoulders and said: Sa’d, do you fight with me simply because I gave (a share) to a man?
Chapter 70: THE HEART IS MORE SATISFIED ON SEEING EVIDENCE
Book 001, Number 0280:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: We have more claim to doubt than Ibrahim (may peace be upon him) when he said: My Lord! Show me how Thou wilt quicken the dead. He said: Believeth thou not? He said: Yes! But that my heart may rest at ease. He (the Holy Prophet) observed: May Lord take mercy on Lot, that he wanted a strong support, and had I stayed (in the prison) as long as Yusuf stayed, I would have responded to him who invited me.
Book 001, Number 0281:
‘Abdullah b. Muhammad narrated the same hadith on the authority of Abu Huraira and in the transmission by Malik the words are that he (the Holy Prophet) recited the verse:” but that my heart may rest at ease” and completed it.
Book 001, Number 0282:
This hadith has also been narrated by Abd b. Humaid Ya’qub, i. e. son of Ibrahim b. Sa’d, Abu Uwais, Zuhri, like the one narrated by Malik with the same chain of transmission and said: He recited this verse till he completed it.
Chapter 71: THE NECESSITY OF AFFIRMING THE PROPHETHOOD OF OUR APOSTLE MUHAMMAD (MAY PEACE BE UPON HIM) WHO IS THE APOSTLE SENT TO THE WHOLE OF HUMANITY, AND THE ABROGATION OF OTHER RELIGIONS WITH HIS RELIGION
Book 001, Number 0283:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: There has never been a Prophet amongst the prophets who was not bestowed with a sign amongst the signs which were bestowed (on the earlier prophets). Human beings believed in it and verily I have been conferred upon revelation (the Holy Qur’an) which Allah revealed to me. I hope that I will have the greatest following on the Day of Resurrection.
Book 001, Number 0284:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire.
Book 001, Number 0285:
It is narrated on the authority of Sha’bi that one among the citizens of Khurasan asked him: 0 Abu! some of the people amongst us who belong to Khurasan say that a person who freed his bondswoman and then married her is like one who rode over a sacrificial animal. Sha’bi said: Abu Burda b. Abi Musa narrated it to me on the authority of his father that verily the Messenger of Allah (may peace be upon him) said: There are three (classes of persons) who would be given a double reward. One who is amongst the People of the Book and believed in his apostle and (lived) to see the time of Apostle Muhammad (may peace be upon him) and affirmed his faith in him and followed him and attested his truth, for him is the double reward; and the slave of the master who discharges all those obligations that he owes to Allah and discharges his duties that he owes to his master, for him there is a double reward. And a man who had a bondswoman and fed her and fed her well, then taught her good manners, and did that well and later on granted her freedom and married her, for him is the double reward. Then Sha’bi said: Accept this hadith without (giving) anything. Formerly a man was (obliged) to travel to Medina even for a smaller hadith than this.
Book 001, Number 0286:
This hadith has been narrated by another chain of transmitters like Abu Bakr b. Abi Shaiba, ‘Abda b. Sulaiman Ibn Abi ‘Umar Sufyan, ‘Ubaidullah b. Mu’adh, Shu’ba; all of them heard it from Salih b. Salih.
Chapter 72: THE DESCENT OF JESUS SON OF MARY, AND HE WILL JUDGE ACCORDING TO THE SHARIIAH OF OUR APOSTLE, MUHAMMAD (MAY PEACE BE UPON HIM)
Book 001, Number 0287:
Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.
Book 001, Number 0288:
The same hadith is transmitted from Zuhri with the same chain of transmission. But in the tradition narrated by Ibn ‘Uyaina the words are:” impartial leader and just judge” and in the tradition narrated by Yunus: the” judge judging with justice” and” impartial leader” are not mentioned. And in the hadith narrated by Salih like the one transmitted by Laith the words are:” impartial judge”. And in the hadith transmitted by Ziyad the words are:” Till one sajda is better than the worldand what it contains. Then Abu Huraira used to say,” recite” if you like: Not one of the People of the Book will fail to believe in him before his death.
Book 001, Number 0289:
It is narrated on the authority of Abu Huraira that the Messenger or Allah (may peace be upon him) observed: I swear by Allah that the son of Mary will certainly descend as a just judge and he would definitely break the cross, and kill swine and abolish Jizya and would leave the young she-camel and no one would endeavour to (collect Zakat on it). Spite, mutual hatred and jealousy against one another will certainly disappear and when he summons people to accept wealth, not even one would do so.
Book 001, Number 0290:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: What will be your state when the son of Mary descends amongst you and there will be an Imam amongst you?
Book 001, Number 0291:
It is narrated on the authority of Abu Huraira that he heard the Messenger of Allah (may peace be upon him) as saying: What would you do when the son of Mary would descend and lead you?
Book 001, Number 0292:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: What would you do when the son of Mary would descend amongst you and would lead you as one amongst you? Ibn Abi Dhi’b on the authority of Abu Huraira narrated: Your leader amongst you. Ibn Abi Dhi’b said: Do you know what the words:” He would lead as one amongst you” mean? I said: Explain these to me. He said: He would lead you according to the Book of your: Lord (hallowed be He and most exalted) and the Sunnah of your Apostle (may peace be upon him).
Book 001, Number 0293:
Jabir b. ‘Abdullah reported: I heard the Messenger of Allah (may peace be upon him) say: A section of my people will not cease fighting for the Truth and will prevail till the Day of Resurrection. He said: Jesus son of Mary would then descend and their (Muslims’) commander would invite him to come and lead them in prayer, but he would say: No, some amongst you are commanders over some (amongst you). This is the honour from Allah for this Ummah.
Chapter 73: DESCRIPTION OF THE PERIOD IN WHICH IMAN WOULD NOT BE ACCEPTABLE TO ALLAH
Book 001, Number 0294:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: The (Last) Hour shall not came till the sun rises from the place of its setting And on the day when it rises from the place of its setting even if all the people together affirmed their faith, it would not be of any avail to one who did not believe previously and derived no good out of his belief.
Book 001, Number 0295:
This hadith has been narrated by another chain of transmitters, Abu Bakr b. Abi Shaiba, Ibn Numair, Abu Kuraib, Ibn Fudail.
Book 001, Number 0296:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: When three things appear faith will not benefit one who has not previously believed or has derived no good from his faith: the rising of the sun in its place of setting, the Dajjal, and the beast of the earth.
Book 001, Number 0297:
It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: Do you know where the sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it (the sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out from its rising place and then glides till it reaches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out from the place of your setting, and it will rise from the place of its setting. The Messenger of Allah (may peace be upon him) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.
Book 001, Number 0298:
It is narrated on the authority of Abu Dharr that the Apostle of Allah (may peace be upon him) one day said: Do you know where the sun goes? The remaining part of the hadith is the same.
Book 001, Number 0299:
Abu Dharr reported: I entered the mosque and the Messenger of Allah (may peace be upon him) was sitting there. When the sun disappeared (from the sight) he said: O Abu Dharr! Do you know where it goes? He (the narrator) said: Allah and His Apostle know best. He (the Holy Prophet) said. Verily it goes and begs permission, for prostration (to Allah) and the permission is granted to it. Once it would be said: Return to the place whence you came, and then it would rise from its setting place. Then he, after the recitation of ‘Abdullah recited it: And that is its appointed term.
Book 001, Number 0300:
Abu Dharr reported: I asked the Messenger of Allah (may peace be upon him) the (implication of the) words of Allah, the Exalted: The sun glides to its appointed resting place. He replied: Its appointed resting place is under the Throne.
Chapter 74: THE BEGINNING OF REVELATION TO THE MESSENGER OF ALLAH (MAY PEACE BE UPON HIM)
Book 001, Number 0301:
A’isha, the wife of the Apostle of Allah (may peace be upon him), reported: The first (form) with which was started the revelation to the Messenger of Allah was the true vision in sleep. And he did not see any vision but it came like the bright gleam of dawn. Thenceforth solitude became dear to him and he used to seclude himself in the cave of Hira’, where he would engage in tahannuth (and that is a worship for a number of nights) before returning to his family and getting provisions again for this purpose. He would then return to Khadija and take provisions for a like period, till Truth came upon him while he was in the cave of Hira’. There came to him the angel and said: Recite, to which he replied: I am not lettered. He took hold of me [the Apostle said] and pressed me, till I was hard pressed; thereafter he let me off and said: Recite. I said: I am not lettered. He then again took hold of me and pressed me for the second time till I was hard pressed and then let me off and said: Recite, to which I replied: I am not lettered. He took hold of me and pressed me for the third time, till I was hard pressed and then let me go and said: Recite in the name of your Lord Who created, created man from a clot of blood. Recite. And your most bountiful Lord is He Who taught the use of pen, taught man what he knew not (al-Qur’an, xcvi. 1-4). Then the Prophet returned therewith, his heart was trembling, and he went to Khadija and said: Wrap me up, wrap me up! So they wrapped him till the fear had left him. He then said to Khadija: O Khadija! what has happened to me? and he informed her of the happening, saying: I fear for myself. She replied: It can’t be. Be happy. I swear by Allah that He shall never humiliate you. By Allah, you join ties of relationship, you speak the truth, you bear people’s burden, you help the destitute, you entertain guests, and you help against the vicissitudes which affect people. Khadija then took him to Waraqa b. Naufal b. Asad b. ‘Abd al-‘Uzza, and he was the son of Khadija’s uncle, i. e., the brother of her father. And he was the man who had embraced Christianity in the Days of Ignorance (i. e. before Islam) and he used to write books in Arabic and, therefore, wrote Injil in Arabic as God willed that he should write. He was very old and had become blind Khadija said to him: O uncle! listen to the son of your brother. Waraqa b. Naufal said: O my nephew! what did you see? The Messenger of Allah (may peace be upon him), then, informed him what he had seen, and Waraqa said to him: It is namus that God sent down to Musa. Would that I were then (during your prophetic career) a young man. Would that I might be alive when your people would expel you! The Messenger of Allah (may peace be upon him) said: Will they drive me out? Waraqa said: Yes. Never came a man with a like of what you have brought but met hostilities. If I see your day I shall help you wholeheartedly.
Book 001, Number 0302:
This hadith has been narrated on the authority of ‘A’isha with another chain of narrators like one transmitted by Yunus, i. e. the first thing with which the revelation was initiated with the Messenger of Allah (may peace be upon him) except the words: By Allah, Allah would never humiliate you, and Khadija said: O son of my uncle! Listen to the son of your brother.
Book 001, Number 0303:
This hadith has been reported from ‘A’isha by another chain of transmitters and the words are: He (the Holy Prophet) came to Khadija an his heart was trembling. The rest of the hadith has been narrated like one transmitted by Yunus and Ma’mar, but the first part is not mentioned, i. e. the first thing with which was started the revelation to the Holy Prophet was the true vision. And these words like those transmitted by Yunus are mentioned thus: By Allah, Allah would never humiliate you. And there is also a mention of the words of Khadija: O son of my uncle! Listen to the son of your brother.
Book 001, Number 0304:
Jabir b. ‘Abdullah al-Ansari who was one of the Companions of the Messenger of Allah (may peace be upon him) reportedThe Messenger of Allah (may peace be upon him) told about the intermission of revelation and narrated While I was walking I heard a voice from the sky, and raising my head I saw the angel who had come to me in Hira’, sitting on a Throne between heaven and earth I was terror-stricken on that account and came back (to my family) and said: Wrap me up, wrap me up! So they wrapped me up, and the Blessed and Most Exalted Allah sent down:” You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse, and defilement shun,” and” defilement” means idols; and then the revelation was followed continuously.
Book 001, Number 0305:
It is narrated on the authority of Jabir b. Abdullah that he heard the Messenger of Allah (may peace be upon him) says: The wahi was intermitted for me for a small span of time and while I was walking, and then the hadith like the one narrated by Yunus was transmitted but with the exception of these words: I was terror-stricken till I fell on the ground. Abu Salama said: Defilement means idols. After this the revelation was speeded up and followed rapidly.
Book 001, Number 0306:
This hadith, the like of one narrated by Yunus has also been transmitted by Ma’mar on the authority of al-Zuhri who narrated: Allah the Most Glorious and Exalted revealed this:” You who are shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse and defilement shun,” before making the prayer obligatory. I felt terror-stricken as narrated by Uqail.
Book 001, Number 0307:
Yahya reported: I asked Abu Salama what was revealed first from the Qur’an. He said:” 0, the shrouded one.” I said: Or” Recite.” Jabir said: I am narrating to you what was narrated to us by the Messenger of Allah (may peace be upon him). He said: I stayed in Hira’ for one month and when my stay was completed, I come down and went into the heart of the valley. Somebody called me aloud. I looked in front of me, behind me, on the right of my side and on my left, but I did not see any body. I was again called and I looked about but saw nothing. I was called again and raised my head, and there on the Throne in the open atmosphere he, i. e. Gabriel (peace be upon him) was sitting. I began to tremble on account of fear. I came to Khadija and said: Wrap me up. They wrapped me up and threw water on me and Allah, the Exalted and Glorious, sent down this: you who are shrouded! arise and deliver warning, your Lord magnify, your clothes cleanse.”
Book 001, Number 0308:
Yahya b Abi Kathir has reported this hadith with the same chain of transmitters and narrated: And there he was sitting on the Throne between the heaven and the earth.
Chapter 75: NIGHT JOURNEY OF THE MESSENGER OF ALLAH (MAY PEACE BE UPON HIM) TO HEAVEN, AND THE PRAYER MADE OBLIGATORY
Book 001, Number 0309:
It is narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: I was brought al-Buraq Who is an animal white and long, larger than a donkey but smaller than a mule, who would place his hoof a distance equal to the range of version. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then tethered it to the ring used by the prophets. I entered the mosque and prayed two rak’ahs in it, and then came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing. Then he took me to heaven. Gabriel then asked the (gate of heaven) to be opened and he was asked who he was. He replied: Gabriel. He was again asked: Who is with you? He (Gabriel) said: Muhammad. It was said: Has he been sent for? Gabriel replied: He has indeed been sent for. And (the door of the heaven) was opened for us and lo! we saw Adam. He welcomed me and prayed for my good. Then we ascended to the second heaven. Gabriel (peace be upon him) (asked the door of heaven to be opened), and he was asked who he was. He answered: Gabriel; and was again asked: Who is with you? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The gate was opened. When I entered ‘Isa b. Maryam and Yahya b. Zakariya (peace be upon both of them), cousins from the maternal side. welcomed me and prayed for my good Then I was taken to the third heaven and Gabriel asked for the opening (of the door). He was asked: Who are you? He replied: Gabriel. He was (again) asked: Who is with you? He replied Muhammad (may peace be upon him). It was said: Has he been sent for? He replied He has indeed been sent for. (The gate) was opened for us and I saw Yusuf (peace of Allah be upon him) who had been given half of (world) beauty. He welcomed me prayed for my well-being. Then he ascended with us to the fourth heaven. Gabriel (peace be upon him) asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was (again) said: Who is with you? He said: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. The (gate) was opened for us, and lo! Idris was there. He welcomed me and prayed for my well-being (About him) Allah, the Exalted and the Glorious, has said:” We elevated him (Idris) to the exalted position” (Qur’an xix. 57). Then he ascended with us to the fifth heaven and Gabriel asked for the (gate) to be opened. It was said: Who is he? He replied Gabriel. It was (again) said: Who is with thee? He replied: Muhammad. It was said Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and then I was with Harun (Aaron-peace of Allah be upon him). He welcomed me prayed for my well-being. Then I was taken to the sixth heaven. Gabriel (peace be upon him) asked for the door to be opened. It was said: Who is he? He replied: Gabriel. It was said: Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I was with Musa (Moses peace be upon him) He welcomed me and prayed for my well-being. Then I was taken up to the seventh heaven. Gabriel asked the (gate) to be opened. It was said: Who is he? He said: Gabriel It was said. Who is with thee? He replied: Muhammad (may peace be upon him.) It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I found Ibrahim (Abraham peace be upon him) reclining against the Bait-ul-Ma’mur and there enter into it seventy thousand angels every day, never to visit (this place) again. Then I was taken to Sidrat-ul-Muntaha whose leaves were like elephant ears and its fruit like big earthenware vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation and He made obligatory for me fifty prayers every day and night. Then I went down to Moses (peace be upon him) and he said: What has your Lord enjoined upon your Ummah? I said: Fifty prayers. He said: Return to thy Lord and beg for reduction (in the number of prayers), for your community shallnot be able to bear this burden. as I have put to test the children of Isra’il and tried them (and found them too weak to bear such a heavy burden). He (the Holy Prophet) said: I went back to my Lord and said: My Lord, make things lighter for my Ummah. (The Lord) reduced five prayers for me. I went down to Moses and said. (The Lord) reduced five (prayers) for me, He said: Verily thy Ummah shall not be able to bear this burden; return to thy Lord and ask Him to make things lighter. I then kept going back and forth between my Lord Blessed and Exalted and Moses, till He said: There are five prayers every day and night. O Muhammad, each being credited as ten, so that makes fifty prayers. He who intends to do a good deed and does not do it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do, it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Moses and informed him, he said: Go back to thy Lord and ask Him to make things lighter. Upon this the Messenger of Allah remarked: I returned to my Lord until I felt ashamed before Him.
Book 001, Number 0310:
It is narrated on the the outhority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: (the angels) came to me and took me to the Zamzam and my heart was opened and washed with the water of Zamzam and then I was left (at my place).
Book 001, Number 0311:
Anas b. Malik reported that Gabriel came to the Messenger of Allah (may peace be upo him) while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and then extracted a blood-clot out of it and said: That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden basin and then it was joined together and restored to it place. The boys came running to his mother, i. e. his nurse, and said: Verily Muhammad has been murdered. They all rushed toward him (and found him all right) His color was changed, Anas said. I myself saw the marks of needle on his breast.
Book 001, Number 0312:
Anas b. Malik, while recountig the Night journey of the Holy Prophet (may peace be upon him), from the mosque of Ka’bah, reported: Three beings (angels) came to him in the osque of the Ka’bah, while he was sleeping in the sacred mosque before it (the Command of Night Journey and Accension) was revealed to him. The rest of the hadith is narrated like that of Thabit. However, some portions have occurred before and some of them have occurred after; some have been added and some deleted.
Book 001, Number 0313:
Anas b. Malik reported: Abu Dharr used to relate that the Messenger of Allah (may peace be upon him) said: The roof of my house was cleft when I was in Mecca and Gabriel descended and opened my heart and then washed it with the water of Zamzam. He then brought a gold basin full of wisdom and faith and after emptying it into my breast, he closed it up. Then taking me by he hand, he ascended with me to th heaven, and when we came to the lowest heaven, Gabriel said to the guardian of the lowest heaven: Open. He asked who was there? He replied. It is Gabriel. He again asked whe he there was someone with him. He replied: Yes, it is Muhammad with me. He was asked if he had been sent for, He (Gabriel) said: Yes. Then he opened (the gate). When we ascended the lowest heaven (I saw) a man seated with parties on his right side and parties on his left side. When he looked up to his right, he laughed and when he looked to his left, he wept. He said: Welcome to the righteous apostle and the righteous son. I asked Gabriel who he was and he replied: He is Adam (peace be upon him) and these parties on his right and on his left are the souls of his descendants. Those of them on his right are the inmates of Paradise and the parties which are on his left side are the inmates of Hell; so when he looked towards his right side, he laughed, and when he looked towards his left side, he wept. Then Gabriel ascended with me to the second heaven. He asked its guardian to open (its gate), and its guardian replied in the same way as the guardian of the lowest heaven had said. He (opened it). Anas b. Malik said: He (the Holy Prophet) mentioned that he found in the heavens Adam, Idris, Jesus, Moses and Abraham (may peace be on all of them), but he did not ascertain as to the nature of their abodes except that he had found Adam in the lowest heaven and Abraham in the sixth heaven. When Gabriel and the Messenger of Allah (may peace be upon him) passed by Idris (peace be upon him) he said: Welcome to the righteous apostle and righteous brother. He (the narrator) said: He then proceeded and said: Who is he? Gabriel replied: It is Idris. Then I passed by Moses (peace be upon him) and he said: Welcome tothe righteous apostle and righteous brother. I said to (Gabriel): Who is he? He replied: It is Moses. Then I passed by Jesus and he said: Welcome to the righteous apostle and righteous brother. I said (to Gabriel): Who is he? He replied: Jesus, son of Mary. He (the Holy Prophet) said: Then I went to Ibrahim (peace be upon him). He said: Welcome to the righteous apostle and righteous son. I asked: Who is he? He (Gabriel) replied: It is Abraham. Ibn Shihab said: Ibn Hazm told me that Ibn ‘Abbas and Abd Habba al-Ansari used to say that the Messenger of Allah (may peace be upon him) said: Thereafter he ascended with me till I was taken to such a height where I heard the scraping of the pens. Ibn Hazm and Anas told that the Messenger of Allah (may peace be upon him) said: Allah then made fifty prayers obligatory for my Ummah and I returned with that and passed by Moses. Moses, (peace be upon him) said: What has thy Lord enjoined on thy people? I said: Fifty prayers have been made obligatory on them. Moses (peace be upon him) said: Return to thy Lord, for thy Ummah would not be able to bear this burden. Then I came back to my Lord and He remitted a portion out of thut. I then again went to Moses (peace be upon him) and informed him about it He said: Return to thy Lord, for thy Ummah shall not be able to bear this burden. I then went back to my Lord and He said: They are five and at the same time fifty, and what has been said will not be changed. I then returned to Moses and he said: Go back to thy Lord. whereupon I said: I feel ashamed of my Lord. Gabriel then travelled with me till we came to the farthest lote-tree Many a colour had covered it which I do not know. Then I was admitted to Paradise and saw in it domes of pearls, and its soil of musk.
Book 001, Number 0314:
Anas b. Malik reported on the authority of Malik b. Sa sa’, perhaps a person of his tribe, that the Prophet of Allah (may peace be upon him) said: I was near the House (i. e. Ka’bah) in a state between sleep and wakefulness when I heard someone say: He is the third among the two persons. Then he came to me and took me with him. Then a golden basin containing the water of Zamzam was brought to me and my heart was opened up to such and such (part). Qatada said: I asked him who was with me (i e. the narrator) and what he meant by such and such (part). He replied: (It means that it was opened) up to the lower part of his abdomen (Then the hadith continues): My heart was extracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom. I was then brought a white beast which is called al-Buraq, bigger than a donkey and smaller than a mule. Its stride was as long as the eye could reach. I was mounted on it, and then we went forth till we reached the lowest heaven. Gabriel asked for the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It was again said: Who is with thee? He replied: Muhammad (may peace be upon him). It was said: Has he been sent for? He (Gabriel) said: Yes. He (the Prophet) said: Then (the gate) was opened for us (and it was said): Welcome unto him! His is a blessed arrival. Then we came to Adam (peace be upon him). And he (the narrator) narrated the whole account of the hadith. (The Holy Prophet) observed that he met Jesus in the second heaven, Yahya (peace be on both of them) in the third heaven, Yusuf in the third, Idris in the fourth, Harun in the fifth (peace and blessings of Allah be upon them). Then we travelled on till we reached the sixth heaven and came to Moses (peace be upon him) and I greeted him and he said: Welcome unto righteous brother and righteous prophet. And when I passed (by him) he wept, and a voice was heard saying: What makes thee weep? He said: My Lord, he is a young man whom Thou hast sent after me (as a prophet) and his followers will enter Paradise in greater numbers than my followers. Then we travelled on till we reached the seventh heaven and I came to Ibrahim. He (the narrator) narrat- ed in this hadith that the Prophet of Allah (may peace be upon him) told that he saw four rivers which flowed from (the root of the lote-tree of the farthest limits): two manifest rivers and two hidden rivers. I said: ‘ Gabriel! what are these rivers? He replied: The two hidden rivers are the rivers of Paradise, and as regards the two manifest ones, they are the Nile and the Euphrates. Then the Bait-ul-Ma’mur was raised up to me. I said: O Gabriel! what is this? He replied: It is the Bait-ul-Ma’mur. Seventy thousand angels enter into it daily and, after they come out, they never return again. Two vessels were then brought to me. The first one contained wine and the second one contained milk, and both of them were placed before me. I chose milk. It was said: You did right. Allah will guide rightly through you your Ummah on the natural course. Then fifty prayers daily were made obligatory for me. And then he narrated the rest of the hadith to the end.
Book 001, Number 0315:
It is reported on the authority of Malik b. Sa’sa’ that the Messenger of Allah (may peace be upon him) narrated the hadith (mentioned above) and added to it: I was brought a gold basin full of wisdom and faith, and then the (part of the body) right from the upper end of the chest to the lower part of the abdomen was opened and it was washed with the water of Zamzam and then flled with wisdom and faith.
Book 001, Number 0316:
Qatada reported that he heard Abu al-‘Aliya saying that the cousin of your Prophet (may peace be upon him), i. e. Ibn Abbas, told him: The Messenger of Allah (may peace be upon him), while narrating his night journey observed: Musa (peace be upon him) was a man of high stature as if he was of the people of the Shanu’a (tribe), and Jesus was a well-built person having curly hair. He also mentioned Malik, the guardian of Hell, and Dajjal.
Book 001, Number 0317:
Abu al-‘Aliya reported: Ibn Abbas, the son of your Prophet’s uncle, told us that the Messenger of Allah (may peace be upon him) had observed: On the night of my night journey I passed by Moses b. ‘Imran (peace be upon him), a man light brown in complexion, tall. well-built as if he was one of the men of the Shanu’a, and saw Jesus son of Mary as a medium-statured man with white and red complexion and crisp hair, and I was shown Malik the guardian of Fire, and Dajjal amongst the signs which were shown to me by Allah. He (the narrator) observed: Then do not doubt his (i. e. of the Holy Prophet) meeting with him (Moses). Qatada elucidated it thus: Verily the Apostle of Allah (may peace be upon him), met Moses (peace be upon him).
Book 001, Number 0318:
Abu al-‘Aliya narrated it on the authority of Ibn ‘Abbas that the Messenger of Allah (may peace be upon him) passed through the valley of Azraq, and he asked: Which valley is this? They said: This is the valley of Azraq, and he observed: (I perceive) as if I am seeing Moses (peace be upon him) coming down from the mountain track, and he is calling upon Allah loudly (saying: Here I am! at your service! ). Then he came to the mountain track of Harsha. He (the Holy Prophet) said: Which is this mountain track? They said: It is the mountain track of Harsha. He observed (I feel) as If I am seeing Yunus (Jonah-peace be upon him) son of Matta on a well- built red dromedary, with a cloak of wool around him and the rein of his dromedary is made of the fibres of date-palm, and he is calling upon Allah (saying: Here I am! at your service, my Lord! ). Ibn Hanbal said in the hadith narrated by him: Hushaim said that the meaning of khulba was fibre of date-palm.
Book 001, Number 0319:
Abu al-‘Aliya narrated it on the authority of Ibn ‘Abbas that he said: We travelled with the Messenger of Allah (may peace be upon him) between Mecca and Medina and we passed by a valley. He (the Holy Prophet) asked: Which valley is this? They said: This is the valley of Azraq Upon this he (the Holy Prophet) remarked: (I feel) as if I am seeing Moses (peace be upon him), and then he described something about his complexion and hair, which Diwud (the narrator) could not remember. He (Moses, as described by the Holy Prophet) was keeping his fingers in his ears and was responding loudly to Allah (saying: I am as Thy service, my Lord) while passing through that valley. We then travelled (further) till we came to the mountain trail. He (the Holy Prophet) said: Which mountain trail is this? They said: It is the Harsha or Lift. He (the Holy Prophet) said: (I perceive) as if I am seeing Yunus on a red camel, with a cloak of wool around him. The halter of his camel was that of the fibre of date-palm, and he was passing through the valley saying: I am at Thy service! my Lord.
Book 001, Number 0320:
It is narrated on the authority of Mujahid that he said: We were with Ibn ‘Abbas and (the people) talked about al-Dajjal. (One of them remarked. There is written between his eyes (the word) Kafir (infidel). The narrator said: Ibn ‘Abbas remarked: I did not hear him (the Holy Prophet) say it, but he said: So far as Ibrahim is concerned. you may see your companion and so far as Moses is concerned, he is a well-built man with wheat complexion (riding) on a red camel with its halter made of the fibre of date-palm (and I perceive) as if I am seeing towards him as he is going down in the valley saying: I am at Thy service! my Lord.
Book 001, Number 0321:
It is narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: There appeared before me the apostles, and Moses was among men as if he was one of the people of Shanu’a, and I saw Jesus son of Mary (peace be upon him) and I saw nearest in resemblance with him was ‘Urwa b. Mas’ud, and I saw Ibrahim (blessings of Allah be upon him) and I see your companions much in resemblance with him, i. e. his personality, and I saw Gabriel (peace be upon him) and I saw Dihya nearest in resemblance to him; but in the narration of Ibn Rumh it is Dihya b. Khalifa.
Book 001, Number 0322:
It is narrated on the authority of Abu Huraira that the Apostle of Allah (may peace be upon him) said: When I was taken for the night journey I met Moses peace be upon him). The Apostle of Allah (may peace be upon him) gave his description thus: He was a man, I suppose-and he (the narrator) was somewhat doubtful (that the Holy Prophet observed): (Moses) was a man erect in stature with straight hair on his head as it he was one of the men of the Shanu’a; and I met Jesus and the Apostle of Allah (may peace be upon him) described him as one having a medium stature and a red complexion as if he had (just) come out of the bath He observed: I saw Ibrahim (peace be upon him) and amongst his children I have the greatest resemblance with him. He said: There were brought to me two vessels. In one of them was milk and in the other one there was wine. And it was said to me: Select any one you like. So I selected the vessel containing milk and drank it. He (the angel) said: You have been guided on al-fitra or you have attained al-fitra. Had you selected wine, your Ummah would have been misled.
Chapter 76: PERTAINING TO JESUS SON OF MARY AND AL-MASIH AL-DAJJAL
Book 001, Number 0323:
It is narrated on the authority of ‘Abdullah b. Umar that the Messenger of Allah (may peace be upon him) said: I found myself one night near the Ka’bah, and I saw a man with wheat complexion amongst the fair-complexioned men that you ever saw. He had a lock of hair the most beautiful of the locks that you ever saw. He had combed it. Water was trickling out of them. He was leaning on two men, or on the shoulders of two men, and he was circumscribing the Ka’bah. I asked, What is he? It was said: He is al-Masih son of Mary. Then I saw another person, stout and having too much curly hair, and blind in his right eye as if it was a full swollen grape. I asked Who is he? It was said: He is al-Masih al-Dajjal.
Book 001, Number 0324:
It is narrated on the authority of ‘Abdulldh b. Umar that one day the Messenger of Allah (may peace be upon him) mentioned in the presence of people about al-Masih al-Dajjal. He said: Verily Allah (hallowed be He and High) is not blind of one eye. Behold, but the Masih al-Dajjal is blind of right eye as if his eye is like a swollen grape, and the Messenger of Allah (may peace be upon him) said: I was shown in a dream in the night that near the Ka’bah there was a man fair-complexioned, fine amongst the white-complexioned men that you ever saw, his locks of hair were falling on his shoulders. He was a man whose hair were neither too curly nor too straight, and water trickled down from his head. He was placing his bands on the shoulders of two persons and amidst them was making a circuit around the Ka’bah. I said: Who is he? They replied: Al-Masih son of Mary. And I saw behind him a man with intensely curly hair, blind of right eye. Amongst the persons I have ever seen Ibn Qatan has the greatest resemblance with him. He was making a circuit around the Ka’bah by placing both his hands on the shoulders of two persons. I said: Who is he? They said; It is al-Masih al-Dajjal.
Book 001, Number 0325:
It is narrated on the authority of Ibn ‘Umar that the Messenger of Allah (may peace be upon him) said: I saw near the Ka’bah a man of fair complexion with straight hair, placing his hands on two persons. Water was flowing from his head or it was trickling from his head. I asked: Who is he? They said: He is Jesus son of Mary or al-Masih son of Mary. The narrator) says: I do not remember which word it was. He (the Holy Prophet) said: And I saw behind him a man with red complexion and thick curly hair, blind in the right eye. I saw in him the greatest resemblance with Ibn Qitan I asked: Who is he? They replied: It is al-Masih al-Dajjal.
Book 001, Number 0326:
It is narrated on the authority of Jabir b. ‘Abdullah that the Messenger of Allah (may peace be upon him) said: When the Quraish belied me, I was staying in Hatim and Allah lifted before me Bait-ul-Maqdis and I began to narrate to them (the Quraish of Mecca) its signs while I was in fact looking at it.
Book 001, Number 0327:
‘Abdullah reported on the authority of his father ‘Umar b. Khattab that he heard from the Messenger of Allah (may peace he upon him) say: I was sleeping when I saw myself making circuit around the Ka’bah, and I saw there a man of fair complexion with straight hair between two men. Water was flowing from his head or water was falling from his head. I said: Who is he? They answered: He is the son of Mary. Then I moved forward and cast a glance and there was a bulky man of red complexion with thick locks of hair on his head, blind of one eye as it his eye was a swollen grape. I asked: Who is he? They said: He is Dajjal. He had close resemblance with Ibn Qatan amongst men.
Book 001, Number 0328:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses saying prayer and found him to be a well-built man as if he was a man of the tribe of Shanu’a. I saw Jesus son of Mary (peace be upon him) offering prayer, of all of men he had the closest resemblance with ‘Urwa b. Masu’d al-Thaqafi. I saw Ibrahim (peace be upon him) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.
Chapter 77: CONCERNING SIDRAT-UL-MUNTAHA (REMOTEST LOTE-TREE)
Book 001, Number 0329:
It is narrated on the authority of Abdullah (b. Umar) that when the Messenger of Allah (may peace be upon him) was taken for the Night journey, he was taken to Sidrat-ul-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates every- thing that descends from above it and is held there. (It is with reference to this that) Allah said:” When that which covers covered the lote-tree” (al-Qur’an, Iiii. 16). He (the narrator) said: (It was) gold moths. He (the narrator further) said: The Messenger of Allah (may peace be upon him) was given three (things): he was given five prayers, be was given the concluding verses of Sura al-Baqara, and remission of serious Sins for those among his Ummah who associate not anything with Allah
Book 001, Number 0330:
Al-Shaibini reported to us: I asked Zirr b. Hubaish about the words of Allah (the Mighty and Great):” So he was (at a distance) of two bows or nearer” (al-Qur’an, Iiii 8). He said: Ibn Mas’ud informed me that, verily, the Apostle of Allah (may peace be upon him) saw Gabriel and he had six hundred wings.
Book 001, Number 0331:
Al-Shaibani narrated on the authority of Zirr who narrated it on this authority of Abdullah that the (words of Allah):” The heart belied not what he saw” (al Qur’an, Iiii. 11) imply that he saw Gabriel (peace be upon him) and he had six hundred wings.
Book 001, Number 0332:
Zirr b. Hubaish narrated it on the authority of ‘Abdullah (that the words of Allah):” Certainly he saw of the greatest signs of Allah” (al-Qur’an, liii. 18) imply that he saw Gabriel in his (original) form and he had six hundred wings.
Book 001, Number 0333:
It is narrated on the authority of Abu Huraira that the (words of Allah):” And certainly he saw him in another descent” (al-Qur’an, Iiii. 13) imply that he saw Gabriel.
Chapter 78: THE MEANING OF THE WORDS OF ALLAH:” HE SAW HIM IN ANOTHER DESCENT” (AL-QUR’AN, LIII. 13). DID THE APOSTLE (MAY PEACE BE UPON HIM) SEE HIS LORD ON THE NIGHT OF HIS JOURNEY (TO HEAVEN)?
Book 001, Number 0334:
It is narrated on the authority of Ibn ‘Abbas that he (the Holy Prophet) saw (Allah) with, his heart.
Book 001, Number 0335:
It is narrated on the authority of Ibn Abbas that the words:” The heart belied not what he saw” (al-Qur’an, Iiii. 11) and” Certainly he saw Him in another descent” (al-Qur’an, Iiii. 13) imply that he saw him twice with his heart.
Book 001, Number 0336:
Abu Bakr b. Abi Shaiba narrated it on the same authorities.
Book 001, Number 0337:
It is narrated on the authority of Masruq that he said: I was resting at (the house of) ‘A’isha that she said: O Abu ‘A’isha (kunya of Masruq), there are three things, and he who affirmed even one of them fabricated the greatest lie against Allah. I asked that they were. She said: He who presumed that Muhammad (may peace be upon him) saw his Lord (with his ocular vision) fabricated the greatest lie against Allah. I was reclining but then sat up and said: Mother of the Faithful, wait a bit and do not be in a haste. Has not Allah (Mighty and Majestic) said:” And truly he saw him on the clear horizon” (al-Qur’an, lxxxi. 23) and” he saw Him in another descent” (al-Qur’an, iiii. 13)? She said: I am the first of this Ummah who asked the Messenger of Allah (may peace be upon him) about it, and he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer) ; I saw him descending from the heaven and filling (the space) from the sky to the earth with the greatness of his bodily structure. She said: Have you not heard Allah saying.” Eyes comprehend Him not, but He comprehends (all) vision. and He is Subtle, and All-Aware” (al-Qur’an, v. 104)? (She, i. e. ‘A’isha, further said): Have you not heard that, verily, Allah says:” And it is not vouchsafed to a human being that Allah should speak unto him otherwise than by revelation, or from behind a veil, or that He sendeth a messenger (angel), so that he revealth whatsoever He wills. Verily He is Exalted. Wise” (al. Qur’an, xii. 51) She said: He who presumes that the Messengerof Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says:” O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message” (al-Qur’an, v. 67). She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says” Say thou (Muhammad): None in the heavens and the earth knoweth the unseen save Allah” (al-Qur’an, xxvii 65).
Book 001, Number 0338:
Dawud reported on the same authorities the hadith as narrated above by Ibn ‘Uliyya and added: She (‘A’isha) said: If Muhammad were to conceal anything which was sent to him, he would have certainly concealed this verse:” And when thou saidst to him on whom Allah had conferred favour and thou too had conferred favour: Keep thy wife to thyself and fear Allah, and thou wast concealing in thy heart that which Allah was going to disclose, and thou wast fearing men while Allah has a better right that thou shouldst fear Him.”
Book 001, Number 0339:
Masruq reported: I asked ‘A’isha if Muhammad (may peace be upon him) had seen his Lord. She replied: Hallowed be Allah, my hair stood on end when you said this, and he (Masruq) narrated the hadith as narrated above. The hadith reported by Diwud is more complete and longer.
Book 001, Number 0340:
Masruq reported: I said to ‘A’isha: What about the words of Allah:” Then he drew nigh and came down, so he was at a distance of two bows or closer still: so He revealed to His servant what He revealed” (al-Qur’an, liii. 8-10)? She said: It implies Gabriel. He used to come to him (the Holy Prophet) in the shape of men; but he came at this time in his true form and blocked up the horizon of the sky.
Chapter 79: PERTAINING TO HIS (PROPHET’S) WORDS: HE IS A LIGHT; HOW COULD I SEE HIM? -AND HIS WORDS: I SAW THE LIGHT
Book 001, Number 0341:
It is narrated on the authority of Abu Dharr: I asked the Messenger of Allah (may peace be upon him): Did you see thy Lord? He said: He is a Light;. bow could I see Him?
Book 001, Number 0342:
Abdullah b. Shaqiq reported: I said to Abu Dharr: Had I seen the Messenger of Allah, I would have asked him. He (Abu Dharr) said: What is that thing that you wanted to inquire of him? He said: I wanted to ask him whether he had seen his Lord. Abu Dharr said: I, in fact, inquired of him, and he replied: I saw Light.
Book 001, Number 0343:
Abu Musa reported: The Messenger ofallah (may peace be upon him) was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day. and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word” light” ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches.
Book 001, Number 0344:
A’mash has narrated this hadith on the same authority and said: The Messenger of Allah (may peace be upon him) was standing amongst us and he told us four things. He then narrated the hadith like the one reported by Abu Mua’wiya, but did not mention the words” His creation” and said: His veil is the light.
Book 001, Number 0345:
Abu Musa reported: The Messenger of Allah (znay peace be upon him) was standing amongst us and (he said) four (things): Verily Allah dock not sleep and it does not befit Him to sleep. He raises the scale and lowers it. The deeds of the day are presented to Him in the night and the deeds of the night in the day.
Chapter 80: IN PROOF OF THE FACT THAT THE BELIEVERS WOULD SEE THEIR LORD (HALLOWED BE HE AND EXALTED) ON THE LAST DAY
Book 001, Number 0346:
‘Abdullah b. Qais transmitted on the authority of his father (Abu Musa Ash’ari) that the Apostle (may peace be upon him) said: There would be two gardens (in Paradise) the vessels and contents of which would be of silver, and two gardens whose vessels and contents would be of gold. The only thing intervening to hinder the people from looking at their Lord will be the mantle of Grandeur over His face in the Garden of Eden.
Book 001, Number 0347:
Suhaib reported the Apostle (may peace be upon him) saying: When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Hast Thou not brightened our faces? Hast Thou not made us enter Paradise and saved us from Fire? He (the narrator) said: He (God) would lift the veil, and of things given to them nothing would he dearer to them than the sight of their Lord, the Mighty and the Glorious.
Book 001, Number 0348:
Hammad b. Salama narrated it on the same authority and added: He then recited the verse:” Those who do good will have the best reward and even more” (x. 26)
Chapter 81: THE WAY IN WHICH THE BELIEVERS WOULD SEE THE LORD
Book 001, Number 0349:
Abu Haraira reported: The people said to the Messenger of Allah (may peace be upon him): Messenger of Allah, shall we see our Lord on the Day of Resurrection? The Messenger of Allah (may peace be upon him) said: Do you feel any trouble in seeing the moon on the night when it is full? They said: Messenger of Allah, no. He (the Messenger) further said: Do you feel any trouble in seeing the sun, when there is no cloud over it? They said: Messenger of Allah. no. He (the Holy Prophet) said: Verily you would see Him like this (as you see the sun and the moon). God will gather people on the Day of Resurrection and say: Let every people follow what they worshipped. Those who worshipped the sun would follow the sun, and those who worshipped the moon would follow the moon, and those who worshipped the devils would follow the devils. This Ummah (of Islam) alone would be left behind and there would be hypocrites too amongst it. Allah would then come to them in a form other than His own Form, recognisable to them, and would say: I am your Lord. They would say: We take refuge with Allah from thee. We will stay here till our Lord comes to us. and when our Lord would come we would recognise Him. Subsequently Allah would come to them in His own Form, recognisable to them, and say: I am your Lord. They would say: Thou art our Lord. And they would follow Him, and a bridge would be set over the Hell; and I (the Holy Prophet) and my Ummah would be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be: O Allah! grant safety, grant safety. In Hell, there would be long spits like the thorns of Sa’dan He (the Holy Prophet) said: Have you seen Sa’dan? They replied: Yes, Messenger of Allah. He said: Verily those (hooks) would be like the thorns of Sa’dan, but no one knows their size except Allah. These would seize people for their misdeeds. Some of them would escape for their (good) deeds, and some would be rewarded for their deeds till they get salvation. When Allah would finish judging His bondsmen and because of His mercy decide to take out of Hell such people as He pleases. He would command the angels to bring out those who had not associated anything with Allah; to whom Allah decided to show mercy. those who would say: There is no god but Allah. They (the angels) would recognise them in the Fire by the marks of prostration, for Hell-fire will devour everything (limb) of the sons of Adam except the marks of prostration. Allah has forbidden the fire to consume the marks of prostration. They will be taken out of the Fire having been burnt, and the water of life would be poured over them, and they will sprout as seed does In the silt carried by flood.
Then Allah would finish judging amongst His bondsmen; but a man who will be the last to enter Paradise will remain facing Hell and will say: O my Lord I turn my face away from Hell, for its air has poisoned me ard its blaze has burnt me. He will then call to Allah as long as Allah would wish that he should call to Him. Then Allah, Blessed and Exalted, would say: If I did that, perhaps you would ask for more than that. He would say: I would not ask You more than this, and he would give his Lord covenants and agreements as Allah wished, and so He would turn his face away from the Fire When he turns towards the Paradise and sees it, he will remain silent as long as Allah wishes him to remain so. He will then say: O my Lord I bring me forward to the gate of the Paradise. Allah would say to him: Did you not give covenants and agreements that you would not ask for anything besides what I had given you. Woe to thee! O son of Adam, how treacherous you are! He would say: O my Lord! and would continue calling to Allah till He would say to him: If I grant you that, perhaps you will ask for more. He will reply: No, by Thy greatness, and he will give His Lord promises and covenants as Allah had wished. He would then bring him to the gate of the Paradise, and when he would stand at the gate of the Paradise, it would lay open before him. and he would see the bounty and the joy that there is in it. He would remain quiet as long as Allah would desire him to remain silent. He would then say: O my Lord, admit me to Paradise. Allah. Blessed and Exalted, would say: Did you not give covenants and agreements that you would not ask for anything more than what I had granted you? Woe to you! son of Adam, how treacherous you are! And he would say: O my Lord, I do not wish to be the most miserable of Thy creatures. He would continue calling upon Allah till Allah, Blessed and Exalted, would laugh. When Allah would laugh at him, He would say: Enter the Paradise. When he would enter, Allah would say: State your wish. He would express his wishes till Allah would remind him (the desire of) such and such (things). When his desires would be exhausted Allah would say: That is for thee and, besides it, the like of it also. ‘Ata’ b. Yazid said: Abu Sa’id al-Khudri was with Abu Huraira and be did not reject anything from the hadith narrated by him, but when Abu Huraira narrated:” Allah said to that man; ind its like along with it,” Abu Sa’id said:” Ten like it along with it,” O Abu Huraira. Abu Huraira said: I do not remember except the words:” That is for you and a similar one along with it.” Abu Sa’id said: I bear witness to the fact that I remembered from the Messenger of Allah (may peace be upon him) his words:” That is for thee and ten like it.” Abu Huraira said: That man was the last of those deserving of Paradise to enter Paradise.
Book 001, Number 0350:
Abu Huraira reported: The people said to the Apostle of Allah (may peace be upon him): Messenger of Allah I shall we see our Lord on the Day of Resurrection? The rest of the hadith was narrated according to the narration of Ibrahim b. Sa’d.
Book 001, Number 0351:
Hammam b. Munabbih said: This is what Abu Huraira transmitted to us from the Messenger of Allah (may peace be upon him), and he narrated many of them;- one of them was: The Messenger of Allah (may peace be upon him) said: The lowest in rank among you in Paradise would be asked: Desire (whatever you like). And he would express his desire and again and again express a desire. tHe would be asked: Have you expressed your desire? He would say: Yes. Then He (Allah) would say: For thee is (granted) what thou desirest, and the like of it along with it.
Book 001, Number 0352:
Abu Sa’id al-Khudri reported: Some people during the lifetime of the Messenger of Allah (may peace be upon him) said: Messenger of Allah! shall we see our Lord on the Day of Resurrection? The Messenger of Allah (may peace be upon him) said: Yes, and added: Do you feel any trouble in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the moon (open) in the full moonlit night with no cloud over it? They said: No, Messenger of Allah! He (the Holy Prophet) said: You will not feel any trouble in seeing Allah on the Day of Resurrection any more than you do in seeing any one of them. When the Day of Resurrection comes a Mu’adhdhin (a proclaimer) would proclaim: Let every people follow what they used to worship. Then all who worshipped idols and stones besides Allah would fall into the Fire, till only the righteous and the vicious and some of the people of the Book who worshipped Allah are left. Then the Jews would be summoned, and it would be said to them: What did you worship? They will say: We worshipped ‘Uzair, son of Allah. It would be said to them: You tell a lie; Allah had never had a spouse or a son. What do you want now? They would say: We feel thirsty, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don’t you go there to drink water? Then they would be pushed towards the Fire (and they would find to their great dismay that) it was but a mirage (and the raging flames of fire) would be consuming one another, and they would fall into the Fire. Then the Christians would be summoned and it would be said to them: What did you worship? They would say: We worshipped Jesus, son of Allah. It would be said to them: You tell a lie; Allah did not take for Himself either a spouse or a son. Then it would be said to them: What do you want? They would say: Thirsty we are, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why don’t you go there to get water? But they would be pushed and gathered together towards the Hell, which was like a mirage to them, and the flames would consume one another. They would fall Into the Fire, till no one is left except he who worshipped Allah, be he pious or sinful. The Lord of the Universe, Glorified and Exalted, would come to them in a form recognisable to them and say; What are you looking for? Every people follow that which they worshipped. They would say: Our Lord, we kept ourselves separate from the people in the world, though we felt great need of them; we, however, did not associate ourselves with them. He would say: I am your Lord. They would say: We take refuge with Allah from thee and do not associate anything with Allah. They would repeat it twice or thrice, till some of them would be about to return. It would be said: Is there any sign between you and Him by which you will recognise Him? They would say: Yes. and the things would be laid bare. Those who used to prostrate themselves before God of their own accord would be permitted by God to prostrate themselves. But there would remain none who used to prostrate out of fear (of people) and ostentation but Allah would make his back as one piece, and whenever he would attempt to prostrate he would fall on his back. Then they would raise their heads and He would assume the Form in which they had seen Him the first time and would say: I am your Lord. They would say: Thou art our Lord. Then the bridge would be set up over the Hell and intercession would be allowed and they will say: O God, keep safe, keep safe.
It was asked: Messenger of Allah, what is this bridge? He said: The void in which one Is likely to slip. There would be hooks, tongs, spits like the thorn that is found in Najd and is known as Sa’dan. The believers would then pass over within the twinkling of an eye, like lightning, like wind, like a bird, like the finest horses and camels. Some will escape and be safe, some will be lacerated and let go, and some will be pushed into the fire of Hell till the believers will find rescue from the Fire. By One in Whose hand is my life, there will be none among you more eager to claim a right than the believers on the Day of Resurrection for (saying their) brethren in the Fire who would say: O our Lord, they were fasting along with us, and praying and performing pilgrimage. It will be said to them: Take out those whom you recognise. Then their persons would be forbidden to the Fire; and they would take out a large number of people who had been overtaken by Fire up to the middle of the shank or up to the knees. They would then say: O our Lord I not one of those about whom Thou didst give us command remains in it. He will then say: Go back and bring out those in whose hearts you find good of the weight of a dinar Then they will take out a large number of people. Then they would say: O our Lord! we have not left anyone about whom You commanded us. He will then say: Go back and bring out those in whose hearts you find as much as half a dinar of good. Then they will take out a large number of people, and would say: O our Lord! not one of those about whom Thou commanded us we have left in it. Then He would say: Go back and in whose heart you find good to the weight of a particle bring him out. They would bring out a large number of people, and would then say: O our Lord, now we have not left anyone in it (Hell) having any good in him.
Abu Sa’id Khudri said: If you don’t testify me in this hadith, then recite if you like:” Surely Allah wrongs not the weight of an atom; and if it is a good deed. He multiplies it and gives from Himself a great reward” (al-Qur’an, iv. 40). Then Allah, Exalted and Great, would say: The angels have interceded, the apostles have interceded and the believers have interceded, and no one remains (to grant pardon) but the Most Merciful of the mercifuls. He will then take a handful from Fire and bring out from it people who never did any good and who had been turned into charcoal, and will cast them into a river called the river of life, on the outskirts of Paradise. They will come out as a seed comes cut from the silt carried by flood. You see it near the stone or near the tree. That which is exposed to the sun is yellowish or greenish and which is under the shade is white. They said: Messenger of Allah! it seems as if you had been tending a flock in the jungle. He (the Holy Prophet) said: They will come forth like pearls with seals on their necks. The inhabitants of Paradise would recognise them (and say): Those are who have been set free by the Compassionate One. Who has admitted them into Paradise without any (good) deed that they did or any good that they sent in advance Then He would say: Enter the Paradise; whatever you see in it is yours. They would say: O Lord, Thou hast bestowed upon us (favours) which Thou didst not bestow upon anyone else in the world. He would say: There is with Me (a favour) for you better than this. They would say: O our Lord! which thing is better than this? He would say: It is My pleasure. I will never be angry with you after this
Book 001, Number 0353:
It is narrated on the authority of Abu Sa’id al-Khudri: We said: Messenger of Allah, shall we see our Lord? The Messenger of Allah (may peace be upon him) said: Do you feel any trouble in seeing the sun on a cloudless day? We said: No. And the remaining part of the hadith has been narrated to the end like the hadith transmitted by Hafs b. Maisara with the addition of these words: Without the deed that they did or any good that they had sent before. It would be said to them: For you is whatever you see (in it) and with it the like of it. Abu Sa’id said: I have come to know that the bridge would be thinner even than the hair and sharper than the sword; and in the hadith narrated by Laith these words are not found: They would say, O our Lord! Thou hast bestowed upon us (favours) which thou didst not bestow on anyone else in the world.
Book 001, Number 0354:
Abu Bakr b. Abi Shaiba, Ja’far b. ‘Aun, Hisham b. Sa’d, Zaid b. Aslam narrated the hadith as transmitted by Hafs b. Maisara, with certain additions and omissions.
Chapter 82: AFFIRMATION OF INTERCESSION AND RESCUE FROM FIRE OF THE BELIEVERS IN ONENESS OF ALLAH
Book 001, Number 0355:
Abu Sa’id al-Khudri reported: Verily the Messenger of Allah (may peace be upon him) said: Allah will admit into Paradise those deserving of Paradise, and He will admit whom He wishes out of His Mercy, and admit those condemned to Hell into the Fire (of Hell). He would then say: See, he whom you find having as much faith in his heart as a grain of mustard, bring him out. They will then be brought out burned and turned to charcoal, and would be cast into the river of life, and they would sprout aj does a seed in the silt carried away by flood. Have you not seen that it comes out yellow (fresh) and intertwined?
Book 001, Number 0356:
This hadith is transmitted by ‘Amr b. Yahya with the same chain of transmitters who narrated: They would be cast into the river which is called (the river of) life, and (both the narrators) did not doubt the hadith. The text transmitted by Khalid is: just as seeds sprout beside the flood water; and in the hadith of Wuhaib it is: Just as the seed sprouts in the silt or deposit left by flood.
Book 001, Number 0357:
It is reported by Abu Sa’id that the Messenger of Allah (may peace be upon him) said: The (permanent) inhabitants of the Fire are those who are doomed to it, and verily they would neither die nor live in it (al-Qur’an, xx. 47; lxxxvii. 13). But the people whom the Fire would afflict (temporarily) on account of their sins, or so said (the narrator)” on account of their misdeeds,” He would cause them to die till they would be turned into charcoal. Then they would be granted intercession and would be brought in groups and would be spread on the rivers of Paradise and then it would be said: O inhabitants of Paradise, pour water over them; then they would sprout forth like the sprouting of seed in the silt carried by flood. A man among the people said: (It appears) as if the Messenger of Allah lived in the steppe.
Book 001, Number 0358:
Abu Nadra narrated it from Abu Sa’id al-Khudri who reported it from the Apostle (may peace be upon him) a similar (hadith) up to the words:” in the mud of the flood,” and he did not mention (the words narrated) after it.
Book 001, Number 0359:
Abdullah b. Mas’ud reported that the Messenger of Allah (may peace be upon him) said: I know the last of the inhabitants of Fire to be taken out therefrom, and the last of the inhabitants of Paradise to enter it. A man will come out of the Fire crawling. Then Allah, the Blessed and Exalted will say to him: Go and enter Paradise. So he would come to it and it would appear to him as if it were full. He would go back and say: O my Lord! I found it full. Allah, the Blessed and Exalted, would say to him: Go and enter Paradise. He would come and perceive as if it were full. He would return and say: O my Lord! I found it full. Allah would say to him: Go and enter Paradise, for there is for you the like of the world and ten times like it, or for you is ten times the like of this world. He (the narrator) said. He (that man) would say: Art Thou making a fun of me? or Art Thou laughing at me. though Thou art the King? He (the narrator) said: I saw the Messenger of Allah laugh till his front teeth were visible. And it was said: That would be the lowest rank among the inhabitants of Paradise.
Book 001, Number 0360:
It is narrated on the authority of Abdullah b. Mas’ud that the Messenger of Allah (may peace be upon him said: I recognise the last of the inhabitants of Fire to be taken out thereof. A man will come out of it crawling. It will be said to him: Go and enter Paradise. He (the Holy Prophet) said: He would go there to enter Paradise, but would find persons who have already occupied all its apartments. It would be said to him: Do you recall the time when you were in it (in the Hell)? He would say: Yes. It would be said to him: Express any desire. And he would express the desire. It would be said to him: For thee is that which thou desireth and ten times the world (worldly resources). He (the Holy Prophet) said: He would say: Art Thou making a fun of me, though Thou art the King? I saw the Messenger of Allah laugh till his front teeth were visible.
Book 001, Number 0361:
Ibn Mas’ud reported: Verily the Messenger of Allah said: The last to enter Paradise would be a man who would walk once and stumble once and be burnt by the Fire once. Then when he gets beyond it, he will turn to it and say: Blessed is He Who has saved me from thee. Allah has given me something He has not given to any one of those in earlier or later times. Then a tree would be raised up for him and he will say: O my Lord I bring me near this tree so that I may take shelter in its shade and drink of its water. Allah, the Exalted and Great, would say: O son of Adam, if I grant you this, you will ask Me for something else. He would say: No. my Lord. And he would promise Him that he would not ask for anything else. His Lord would excuse him because He sees what he cannot help desiring; so He would bring him near it, and he would take shelter in its shade and drink of its water. Afterwards a tree more beautiful than the first would be raised up before him and he would say: O my Lord! bring me near this tree in order that I may drink of its water and take shelter in its shade and I shall not ask Thee for anything else. He (Allah) would say: O son of Adam, if I bring you near it you may ask me for something else. He would promise Him that he would not ask for anything else. His Lord will excuse him because He would see something he cannot help desiring. So He would bring him near it and he would enjoy its shade and drink its water. Then a tree would be raised up for him at the gate of the Paradise, more beautiful than the first two. He would say: O my Lord! bring me near this (tree) so that I may enjoy its shade and drink from its water. I shall not ask Thee for anything else. He (Allah) would say: O son of Adam! did you not promise Me that you would not ask Me anything else? He would say: Yes, my Lord, but I shall not ask Thee for anything else. His Lord would excuse him for He sees something the temptation of which he could not resist. He (Allah) would bring him near to it, and when He would bring him near it he would hear the voices of the inhabitants of the Paradise. He would say: O my Lord! admit me to it. He (Allah) would say: O son of Adam, what will bring an end to your requests to Me? Will it please you if I give you the whole world and a like one along with it? He will say: O my Lord! art Thou mocking at me, though Thou art the Lord of the worlds? Ibn Mas’ud laughed and asked (the hearers): Why don’t you ask me what I am laughing at. They (then) said: Why do you laugh? He said: It is in this way that the Messenger of Allah (may peace be upon him) laughed. They (the companions of the Holy Prophet) asked: Why do you laugh. Messenger of Allah? He said: On account of the laugh of the Lord of the universe, when he ldesirer of Paradise) sai Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at you, but I have power to do whatever I will.
Chapter 83: THE LOWEST OF THE RANKS IN PARADISE
Book 001, Number 0362:
It is transmitted from Abu Sa’id al-Khudri that, verily, the Messenger of Allah (may peace be upon him) said: Amongst the inhabitants of Paradise the lowest in rank will be the person whose face Allah would turn away from the Fire towards the Paradise, and make a shady tree appear before him. He would say: O my Lord! direct my steps to this tree so that I (should enjoy) its shade; and the rest of the hadith is like that narrated by Ibn Mas’ud, but he did not mention:” He (Allah) would say: O son of Adam! what will bring an end to your making requests to Me” to the end of the tradition. In it, he added: Allah will remind him: Ask such and such, and when his expectations would be realised, Allah would say: That is for you, and ten times as much. He said that he would then enter his house and his two wives with large and dark eyes would enter after him. They will say: Praise be to Allah, Who has created you for us and us for you. He will say: No one has been given the like of what I have been given.
Book 001, Number 0363:
It is reported on the authority of al-Mughira b. Shu’ba that the Messenger of Allah (may peace be upon him) said: Moses asked his Lord: Who amongst the inhabitants of Paradise is the lowest to rank? He (Allah) said: The person who would be admitted into Paradise last of all among those deserving of Paradise who are admitted to it. I would be said to him: Enter Paradise. He would gay: O my Lord! how (should I enter) while the people have settled in their apartments and taken the shares (portions)? It would be said to him: Would you be pleased if there be for you like the kingdom of a king amongst the kings of the world? He would say: I am pleased my Lord. He (Allah) would say: For you is that, and like that, and like that, and like that, and that. He would say at the fifth (point): I am well pleased. My Lord. He (Allah) would say: It is for you and, ten times like it, and for you is what your self desires and your eye enjoys. He would say: I am well pleased, my Lord. He (Moses) said: (Which is) the highest of their (inhabitants of Paradise) ranks? He (Allah) said: They are those whom I choose. I establish their honour with My own hand and then set a seal over it (and they would be blessed with Bounties) which no eye has seen, no ear has heard and no human mind has perceived: and this is sub- stantiated by the Book of Allah, Exalted and Great:” So no soul knows what delight of the eye is hidden for them; a reward for what they did” (xxxii. 17).
Book 001, Number 0364:
Sha’bi reported he had heard al-Mughira b. Shu’ba say on the pulpit that Moses (peace be upon him) had asked Allah, Exalted and Great, about the reward of the lowest of the inhabitants of Paradise, and the remaining part of hadith is the same (as narrated) above.
Book 001, Number 0365:
Abu Dharr reported that Allah’s Messenger (may peace be upon him) said: I know the last of the inhabitants of Paradise to enter it and the last of the inhabitants of Hell to come out of it. He is a man who would be brought on the Day of Resurrection and it will be said: Present his minor sins to him, and withhold from him his serious Sins. Then the minor sins would be placed before him, and it would be said: On such and such a day you did so and so and on such and such a day you did so and so. He would say: Yes. It will not be possible for him to deny, while he would be afraid lest serious sins chould be presented before him. It would be said to him: In place of every evil deed you will have good deed He will say: My Lord! I have done things I do not see here. I indeed saw the Messenger of Allah laugh till his front teeth were exposed.
Book 001, Number 0366:
This hadith is also narrated by another chain of narrators, i. e. Ibn Numair, Abu Mu’awiya, Waki’, Abu Bakr b. Abi Shaiba, Abu Kuraib, A’mash.
Book 001, Number 0367:
It is reported on the authority of Abu Zubair that he heard from Jabir b ‘Abdullah, who was asked about the arrival (of people on the Day of Resurrection). He said. We would come on the Day of Resurrection like this, like this, and see. carefully. that which concerns” elevated people”. He (the narrator) said: Then the people would be summoned along with their idols whom they worshipped, one after another. Then our Lord would come to us and say: Whom are you waiting for? They would say: We are waiting for our Lord. He would say: I am your Lord. They would say: (We are not sure) till we gaze at Thee, and He would manifest Himself to them smilingly, and would go along with them and they would follow Him; and every person, whether a hypocrite or a believer, would be endowed with a light, and there would be spikes and hooks on the bridge of the Hell, which would catch hold of those whom Allah willed. Then the light of the hypocrites would be extinguished, and the believers would secure salvation. and the first group to achieve it would comprise seventy thousand men who would have the brightness of full moon on their faces, and they would not be called to account. Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would come, and they (who are permitted to intercede) would intercede, till he who had declared:” There is no god but Allah” and had in his heart virtue of the weight of a barley grain would come out of the Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water, and their burns would disappear. They would ask their Lord till they would be granted (the bounties) of the world and with it ten more besides it.
Book 001, Number 0368:
Jabir reported that he had heard with his ears the Apostle (may peace be upon him) saying: Allah will bring out people from the Fire and admit them into Paradise.
Book 001, Number 0369:
Hammad b. Zaid, reported: I said to ‘Amr b. Dinar: Did you hear Jabir b. ‘Abdullah narrating from the Messenger of Allah (may peace be upon him) that Allah would bring out people from the Fire through intercession. He said: Yes.
Book 001, Number 0370:
Jabir b. ‘Abdullah repotted: The Messenger of Allah (may peace be upon him) said: Verily people would be brought out from the Fire, and they would be burnt except the exterior (surfaces, fronts) of their faces; and they would enter Paradise.
Book 001, Number 0371:
Yazid al-Faqir said: This view of the Khwarij (i. e. those who commit major sins and would be eternally doomed to Hell) had obsessed me, and we set out in a large group intending to perform the hajj and then going to the people (for the propagation of the views of the Khwarij). He (the narrator) said: We happened to past by Medina and found there Jabir b. ‘Abdullah sitting near a column narrating to the people (the ahadith of) the Holy Prophet (may peace be upon him). When he mentioned the inhabitants of Hell, I said: O companion of the Messenger of Allah what is this that thou narrateth, whereas Allah sayeth:” Verily whomsoever Thou shall commit to the Fire, Thou indeed humillateth him” (al-Qur’an, iii. 192) ; and All those who endeavoured to get out of that would be thrown back into it” (al-Qur’an, xxxi i. 20)? So what is it that you say? He said: Have you read the Qur’an? I said: Yes. He said: Have you heard about’ the (exalted) position of Muhammad (may peace be upon him), i. e. to which Allah would raise, him? I said: Yes. He said: Verily the position of Muhammad (may peace be upon him) is that of great glory and that is by which Allah would bring out whornsoever He would wish to bring out. He then described the Path (the Bridge) and the passing of the people over it, and said: I am afraid I may not have remembered (other things) but this much is still in my memory that people would come out of the Hell after having gone into it, and he said: They would come out of it as if they were the wood of the ebony tree. He (the narrator said: They would enter a river, one or the rivers of Paradise, and would bathe in it, and then come out as if they were (white like) paper. We then turned back and said: Woe be upon you! How can this old man tell a lie against the Messenger of Allah (may peace be upon him)? We turned back (from the views of the Khwarij), and by God every one of us abandoned this (band of Khwarij) except one man. A similar statement has been made by Abu Nu’aim.
Book 001, Number 0372:
It is narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: Four persons would be brought out from the Fire and would be presented to Allah. One of them would turn (towards the He) ) ) and say: O my Lord, when Thou hast brought me out from it, do not throw me back into it, and Allah would rescue him from it.
Book 001, Number 0373:
Anas b Malik reported: The Messenger of Allah (may peace be upon him) said: Allah would gather people on the Day of Resurrection and they would be concerned about it, and Ibn Ubaid said. They would get a Divine inspiration about it, and would say: If we could seek intercession with our Lord, we may be relieved from this predicament of ours. He (the Holy Prophet) said: They would come to Adam andsay, Thou art Adam, the father of mankind. Allah created thee with His own hand and breathed unto thee of His Spirit and commanded the angels and they prostrated before thee. So intercede for us with thy Lords, that He may relieve us from this position of ours. He would say: I am not in a position to do this, and would recall his error, and would fight shy of his Lord on account of that; go to Noah the first messenger (after me) sent by Allah. He (the Holy Prophet) said: So they would come to Noah (peace be upon him). He would say: I am not in a position to do that for you, and recall his fault which he had committed, and would fight shy of his Lord on account of that, (and would say): You better go to Ibrahim (peace be upon him) whom Allah took for a friend. They would come to Ibrahim (peace be upon him) and he would say: I am not in a position to do that for you, and would recall his fault that he had committed and would, therefore, fight shy of his Lord on that account (and would say): You better go to Moses (peace be upon him) with whom Allah conversed and con- ferred Torah upon him. He (the Holy Prophet) said: So they would come to Moses (peace be upon him) He would say: I am not in a position to do that for you, and would recall his fault that he had committed and would fight shy of his Lord on account of that (and would say): You better go to Jesus, the Spirit of Allah and His word He would say: I am not in a position to do that for you; you better go to Muhammad (may peace be upon him), a servant whose former and later sins have been forgiven. He (the narrator) said: The Messenger or Allah (may peace be upon him) observed: So they would come to me and I would ask the permission of my Lord and it would be granted to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me thus as long as He would wish, and then it would be said: O Muhammad, raise your head, say and you would be heard; ask and it would be granted; intercede and intercession would be accepted. Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I shall then inter- cede, but a limit would be set for me I would bring them out from the Fire and make them enter Paradise (according to the limit). I shall return then ard fall down in pros- tration and Allah would leave me (in that position) as long as He would wish to leave me it would be said: Rise, O Muhammad, say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire (of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (the Holy Prophet) said at tLe third time or at the fourth time: O my Lord, none has been left in the Fire, but thise restrained by the Holy Qur’an, i e. those who were eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose everlasting stay was imperative”.
Book 001, Number 0374:
Anas reported: The Messenger of Allah (may peace be upon him) said: The believers would gather on the Day of Resurrection, and they would be concerned about it, or would be made mindful of it (i. e. the trjuble for it), (and the remaining part of the hadith w, ) uld be narrated) like the one transmitted by Abu Uwana, and he said in the hadith: Then I would come for the fourth time, or I would return the fourth time, and would say: O my Lord, no one has been left but he whom the Holy Qur’an has restrained.
Book 001, Number 0375:
Anas b. Malik reported: The Prophet of Allah (may peace be, upon him) said: Allah will gather the believers on the Day of Resurrection and they would be made mindful of it; and the rest (of the hadith) is like the one narrated above; and then he mentioned the fourth time: And I (the Holy Prophet) would say: O my Lord, no one is left in the Fire except he whom the Qur’an has restrained, i e. eternally doomed.
Book 001, Number 0376:
Anas b. Malik reported: Verily the Apostle (may peace be upon him) said: He who professed: There is no god but Allah, would be brought out of the Fire even though he has in his heart virtue equal to the weight of a barley grain. Then he who professed: There is no god but Allah, would come out of the Fire, even though he has in his heart virtue equal to the weight of a wheat grain. He would then bring out from the Fire he who professed: There is no god but Allah, even though he has in his heart virtue equal to the weight of an atom. Ibn Minhal has made an addition (of these words) in his narration: Yazid said: I met Shu’ba and narrated to him this hadith. Shu’ba said: Qatada transmitted to us this hadith from Anas b. Malik who heard it from the Apostle of Allah (may peace be upon him) with this alteration that he substituted the word Zurra (grain) in place of Zarra (atom). Yazid said: Abu Bistam has made a change in it.
Book 001, Number 0377:
Ma’bad b. Hilal al ‘Anazi reported: We went to Anas b. Malik through Thabit and reached there (his house) while he was offering the forenoon prayer. Thabit sought permission for us and we entered, and he seated Thabit with him on his bedstead. He (Thabit) said to him (Anas b. Malik): O Abu Hamza (kunya of Anas b. Malik), your brothers from among the inhabitants of Basra ask you to narrate to them the hadith of intercession. He said: Muhammad (may peace be upon him) narrated to us: When it would be the Day of Resurrection, some of the people would rush to one another in bewilderment. They would come to Adam and say: Intercede (with your Lord) for your progeny. He would say: I am not fit to do this, but go to Ibrabim (peace be upon him) for he is the Friend of Allah. They would come to Ibrahim, but he would say: I am not fit to do this, but go to Moses, for he is Allah’s Interlocutor. They would come to Moses, but he would say: I am not fit to do this, but you should go to Jesus, for he is the Spirit of Allah and His word. They would come to Jesus, and he would say, I am not fit to do this; you better go to Muhammad (may peace be upon him). They would come to me, and I would say: I am in a position to do that, I would go and ask the permission of my Lord and it would be granted to me. I would then stand before Him and would extol Him with praises which I am not able to do now, but with which Allah would inspire me, then I would fall in prostration and it would be said to me: O Muhammad, raise thy head, and say and it would be listened to; ask and it would be granted, intercede and it would be accepted. I shall say: My Lord, my people, my people It would be said: Go, and bring forth from it (Hell) him who has in his heart faith equal to the weight of a wheat grain or a barley seed. I would go and do that; then I would return to my Lord and extol Him with those praises (taught to me by Allah), then I would fall in prostration. It would be said to me: O Muhammad, raise your head, and say and it would be heard; ask and it would be granted; intercede and intercession would be accepted. So I would say: My people. my people. It would be said to me: Go and take out from it (Hell) him who has in his heart faith equal to the weight of a mustard seed. I would go and do that. I would again return to my Lord and extol Him with those praises. I would then fall in prostration. It would be said to me: O Muhammad, raisevour head: say, and you would be listened to; ask and it would be granted; intercede and intercession would be accepted. I would say: My Lord, my people, my people. It would be said to me: Go, and bring out of the Fire him who has in his heart as much faith as the smallest, smallest, smallest grain of mustard seed. I would go and do that.
This is the hadith which Anas narrated to us. We went out of his (house) and when we reached the upper part of Jabban (graveyard) we said: Would that we meet Hasan and salute him and he was hiding in the house of Abu Khalifa. He (Ma’bad b. Hilal, the narrator) said: We went to him and greeted him and we said: O Abu Sa’id, we come from your brother Abu Hamza (kunya of Anas), and we have never heard a hadith like this relating to intercession, which he has narrated to us. He said: Narrate it, we narrated the hadith. He said: Narrate it (still further). We said: He did not (narrate it) before us more than this. He said: He (Anas) had narrated it to us twenty years back, when he was strong and healthy. He has in fact missed something. I cannot make out whether the old man has forgotten or he has (intentionally) avoided to narrate it to you lest you should rely (absolutely) upon it (and abandon doing good deeds). We said to him: Relate that to us, and he laughed and said: There is haste in the nature of man. I did not make mention of it to you but for the fact that I wanted to narrate that to you (and added that the Holy Prophet said): I would then return to my Lord for the fourth time and extol Him with these praises. I would then fall in prostration. It would be said to me: O Muhammad, raise your head: say and it will be listened to; ask and it will be granted; intercede and intercession would be accepted. I would say: O my Lord, permit me regarding him who professed: There is no god but Allah. He (the Lord) would say: That is not for thee or that is not what lies with thee, but by My Honour, Glory, Greatness and Might, I would certainly take him out who professed it: There is no god but Allah. He (the narrator, Ma’bad) said: I hear testimony to the fact that the hadith transmitted to us-by Hasan was heard by him from Anas b. Malik and I can see that he reported it twenty years back, when he was hale and hearty.
Book 001, Number 0378:
Abu Huraira reported: Meat was one day brought to the Messenger of Allah (may peace be upon him) and a foreleg was offered to him, a part which he liked. He sliced with his teeth a piece out of it and said: I shall be the leader of mankind on the Day of Resurrection. Do you know why? Allah would gather in one plain the earlier and the later (of the human race) on the Day of Resurrection. Then the voice of the proclaimer would be heard by all of them and the eyesight would penetrate through all of them and the sun would come near. People would then experience a degree of anguish, anxiety and agony which they shall not be able to bear and they shall not be able to stand. Some people would say to the others: Don you see in which trouble you are? Don’t you see what (misfortune) has overtaken you? Why don’t you find one who should intercede for you with your Lord? Some would say to the others: Go to Adam. And they would go to Adam and say: O Adam, thou art the father of mankind. Allah created thee by His own Hand and breathed in thee of His spirit and ordered the angels to prostrate before thee. Intercede for us with thy Lord Don’t you see in what (trouble) we are? Don’t you see what (misfortune) has overtaken us? Adam would say: Verily, my Lord is angry, to an extent to which He had never been angry before nor would He be angry afterward. Verily, He forbade me (to go near) that tree and I disobeyed Him. I am concerned with my own self. Go to someone else; go to Noah. They would come to Noah and would say: O Noah, thou art the first of the Messengers (sent) on the earth (after Adam), and Allah named thee as a” Grateful Servant,” intercede for us with thy Lord. Don’t you see in what (trouble) we are? Don’t you see what (misfortune) has overtaken us? He would say: Verily, my Lord is angry today as He had never been angry before, and would never be angry afterwards. There had emanated a curse from me with which I cursed my people. I am concerned with only myself, I am concerned only with myself; you better go to Ibrahim (peace be upon him). They would go to Ibrahim and say: Thou art the apostle of Allah and His Friend amongst the inhabitants of the earth; intercede for us with thy Lord. Don’t you see in which (trouble) we are? Don’t you see what (misfortune) has overtaken us? Ibrahim would say to them: Verily, my Lord is today angry as He had never been angry before and would never be angry afterwards. and (Ibrahim) would mention his lies (and then say): I am concerned only with myself, I am concerned only with myself. You better go to someone else: go to Moses. They would come to Moses (peace be upon him) and say: O Moses, thou art Allah’s messenger, Allah blessed thee with His messengership and His conversation amongst people. Intercede for us with thy Lord. Don’t you see in what (trouble) we are? Don’t you see what (misfortune) has overtaken us? Moses (peace be upon him) would say to them: Verily. my Lord is angry as He had never been angry before and would never be angry afterwards. I, in fact, killed a person whom I had not been ordered to kill. I am concerned with myself, I am concerned with myself. You better go to Jesus (peace be upon him). They would come to Jesus and would say: O Jesus, thou art the messenger of Allah and thou conversed with people in the cradle, (thou art) His Word which I-Ie sent down upon Mary. and (thou art) the Spirit from Him; so intercede for us with thy Lord. Don’t you see (the trouble) in which we are? Don’t you see (the misfortune) that has overtaken us? Jesus (peace be upon him) would say: Verily, my Lord is angry today as He had never been angry before or would ever be angry afterwards. He mentioned no sin of his. (He simply said: ) I am concerned with myself, I am concerned with myself; you go to someone else: better go to Muhammad (may peace be upon him).
They would come to me and say: O Mahammad, thou art the messenger of Allah and the last of the apostles. Allah has pardoned thee all thy previous and later sins. Intercede for us with thy Lord; don’t you see in which (trouble) we are? Don’t you see what (misfortune) has overtaken us? I shall then set off and come below the Throne and fall down prostrate before my Lord; then Allah would reveal to me and inspire me with some of His Praises and Glorifications which He had not revealed to anyone before me. He would then say: Muhammad, raise thy head; ask and it would be granted; intercede and intercession would be accepted I would then raise my head and say: O my Lord, my people, my people. It would be said: O Muhammad, bring in by the right gate of Paradise those of your people who would have no account to render. They would share with the people some other door besides this door. The Holy Prophet then said: By Him in Whose Hand is the life of Muhammad, verify the distance between two door leaves of the Paradise is as great as between Mecca and Hajar, or as between Mecca and Busra.
Book 001, Number 0379:
It is reported on the authority of Abu Huraira that there was placed before the Messenger of Allah a cup of soft bread, soup and meat. He took part of the foreleg which he liked most. He sliced (with his teeth) a slice (out of that) and said: I would be the leader of mankind on the Day of Resurrection. He then sliced (that meat) for the second time and said: I am the leader of mankind on the Day of Resurrection. When he saw that his companions did not ask him (about this assertion) he said: Why don’t you say: How would that be? They said: How would be it, Messenger of Allah? He said: People would stand before the Lord of the worlds. And the rest of the hadith was narrated like the one transmitted by Abu Hayyan, on the authority of Abu Zur’a, and in the story of Ibrahim, this addition was made. He said and made mention of his words with regard to the star: This is my Lord. And his words with regard to their gods: But the big among them has done that. And his words: I am ailing. He (the Holy Prophet) said: By Him in Whose Hand is the life of Muhammad, the distance between two leaves of the door from their supporting frames is as the distance between Mecca and Hajar or Hajar and Mecca. I do not remember how he said it (whether Mecca and Hajar or Hajar and Mecca).
Book 001, Number 0380:
It is narrated on the authority of Abu Huraira and Hudhaifa that the Messenger of Allah (may peace be upon him) said: Allah, the Blessed and Exalted, would gather people. The believers would stand till the Paradise would be brought near them. They would come to Adam and say: O our father, open for us the Paradise. He would say: What turned ye out from the Paradise was the sin of your father Adam. I am not in a position to do that; better go to my son Ibrahim, the Friend of Allah. He (the Holy Prophet) said: He (Ibrahim) would say: I am not in a position to do that. Verily I had been the Friend (of Allah) from beyond, beyond; you better approach Moses (peace be upon him) with whom Allah conversed. They would come to Moses (peace be upon him), but he would say: I am not in a position to do that; you better go to Jesus, the Word of Allah and His Spirit. Jesus (peace be upon him) would say: I am not in a position to do that. So they would come to Mubammad (may peace be upon him). He would then be permitted (to open the door of Paradise). Trust worthiness and kinship would be despatched, and these would stand on the right and left of the Path and the first of you would pass with (the swiftness) of lightning. He (the narrator) said: I said, O thou who art far dearer to me than my father and my mother I which thing is like the passing of lightning? He said: Have you not seen lightning, how it passes and then comes back within the twinkling of an eye? Then (they would pass) like the passing of the wind, then like the passing of a bird, and the hastening of persons would be according to their deeds, and your Apostle would be standing on the Path saying: Save, O my Lord, save. (The people would go on passing) till the deeds of the servants would be failing in strength, till a man would come who would find it hard to go along (that Path) but crawlingly. He (the narrator) said: And on the sides of the Path hooks would be suspended ready to catch anyone whom these would be required (to catch). There would be those who would somehow or other succeed in trasversing that Path and some would be piled up in Hell. By Him in Whose Hand is the life of Abu Huraira it would take one seventy years to fathom the depth of Hell.
Chapter 84: PERTAINING TO THE WORDS OF THE APOSTLE OF ALLAH (MAY PEACE BE UPON HIM):” I WOULD BE THE FIRST AMONG PEOPLE TO INTERCEDE IN THE PARADISE AND AMONG THE APOSTLES I WOULD HAVE THE LARGEST FOLLOWING”
Book 001, Number 0381:
Anas b. Malik reported: The Messenger of Allah (may peace be upon him) said: I would be the first among people to intercede in the Paradise and amongst the apostles I would have the largest following (on the Day of Resurrection).
Book 001, Number 0382:
Anas b. Malik reported: The Messenger of Allah (may peace be upon him) said: Amongst the apostles I would have the largest following on the Day of Resurrec tion, and I would be the first to knock at the door of Paradise.
Book 001, Number 0383:
Anas b. Malik said: The Apostle of Allah (may peace be upon him) said: I would be the first intercessor in the Paradise and no apostle amongst the apostles has been testified (by such a large number of people) as I have been testified. And verily there woald be an apostle among the apostles who would be testified to by only one man from his people.
Book 001, Number 0384:
Anas b. Malik reported: The Messenger of Allah (may peace be upon him) said: I will come to the gate of Paradise on the Day of Resurrection. and would seek its opening. and the keeper would say: Who art thou? I would say: Muhammad. He would then say: It is for thee that I have been ordered, and not to open it for anyone before thee.
Book 001, Number 0385:
Abu Huraira reported: Verity the Messenger of Allah (may peace be upon him) said: There is for every apostle a (special) prayer with which he would pray. I wish I could reserve, my prayer for intercession of my Ummah on the Day of Resurrection.
Book 001, Number 0386:
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: There is for every apostle a prayer, and I intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection.
Book 001, Number 0387:
‘Amr b. Abu Sufyan transmitted a hadith like this from Abu Huraira who narrated it from the Messenger of Allah (may peace be upon him).
Book 001, Number 0388:
Amr b. Abu Sufyan reported: Abu Huraira said to Ka’b al-Ahbar that the Apostle of Allah (may peace be upon him) had said: For every apostle there Is a (special) prayer by which he would pray (to his Lord). I, however, intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection. Ka’b said to Abu Huraira: Did you hear this from the Messenger of Allah (may peace be upon him)? Abu Huraira said: Yes.
Book 001, Number 0389:
Abu Huraira said: The Prophet of Allah (may peace be upon him) said: There is for every apostle a prayer which is granted, but every prophet showed haste in his prayer. I have, however, reserved my prayer for the intercession of my Ummah on the Day of Resurrection, and it would be granted, if Allah so willed, in case of everyone amongst my Ummah provided he dies without associating anything with Allah.
Book 001, Number 0390:
Abu Huraira said: The Messenger of Allah (may peace be upon him) said: Every Messenger is endowed with a prayer which is granted and by which he would (pray to his Lord) and it would he granted for him. I have, however, reserved my prayer for the intercession of my Ummab on the Day of Resurrection.
Book 001, Number 0391:
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: There was for every apostle a prayer with which he prayed for his Ummah and it was granted to him; but I wish, if Allah so wills, to defer my prayer for the intercession of my Ummah on the Day of Resurrection.
Book 001, Number 0392:
Anas b. Malik reported: Verily the Apostle of Allah (may peace be upon him) said: There is for every apostle a prayer with which he prays (to Allah) for his Ummah. I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.
Book 001, Number 0393:
This hadith is narrated with the same chain of narrators by Qatada.
Book 001, Number 0394:
Mis’ar transmitted it with the same chain of narrators from Qatada except that in the hadith narrated by Waki’ (the Prophet) said:” He was endowed,” and in the hadith reported by Abu Usama (the words are):” It is reported from the Apostle of Allah (may peace be upon him).”
Book 001, Number 0395:
Muhammad b. ‘Abd al-A’la reported it to me: Mu’tamir narrated to us on the authority of his father who transmitted it liom Anas that verity the Apostle of Allah (may peace be upon him) said, and then narrated the hadith like the one transmitted by Qatada on the authority of Anas.
Book 001, Number 0396:
Abu Zubair heard Jabir b. Abdullah reporting it from the Apostle of Allah (may peace be upon him): For every apostle was a prayer with which he prayed (to his Lord) for his Ummah, but I have reserved my prayer for the intercession of my Ummah on the Day of Resurrection.
Chapter 85: PRAYER OF THE APOSTLE (MAY PEACE BE UPON HIM) FOR HIS UMMAH AND HIS BEING MOVED TO TEARS ON ACCOUNT OF HIS AFFECTION FOR THEM
Book 001, Number 0397:
‘Abdullah b. Amr b. al-‘As reported: Verily the Apostle of Allah (may peace be upon him) recited the words of Allah, the Great and Glorious, that Ibrahim uttered. My Lord! lo! they have led many of mankind astray:” But whoso followeth me, he verily is of me” (al-Qur’an, xiv. 35) and Jesus (peace be upon him) said:” If thou punisheth them, lo! they are Thy slaves, and if Thou forgiveth them-verily Thou art the Mighty, the Wise” (al-Qur’an, v 117). Then he raised his hands and said: O Lord, my Ummah, my Ummah, and wept; so Allah the High and the Exalted said: O Gabriel, go to Muhammad (though your Lord knows it fully well) and ask him: What makes thee weep? So Gabriel (peace be upon him) came to him and asked him, and the Messenger of Allah (may peace be upon him) informed him what he had said (though Allah knew it fully well). Upon this Allah said: O Gabriel, go to Muhammad any say: Verily We will please thee with regard to your Ummah and would not displease thee.
Chapter 86: HE WHO DIED WITH UNBELIEF WOULD BE (THROWN) INTO THE FIRE, INTERCESSION WOULD BE OF NO AVAIL TO HIM AND THE RELATIONSHIP OF HIS FAVOURITES WOULD NOT BENEFIT HIM
Book 001, Number 0398:
Anas reported: Verily, a person said: Messenger of Allah, where is my father? He said: (He) is in the Fire. When he turned away, he (the Holy Prophet) called him and said: Verily my father and your father are in the Fire.
Chapter 87: REGARDING THE WORDS OF ALLAH:” AND WARN THY NEAREST KINDRED”
Book 001, Number 0399:
Abu Huraira reported: When this verse was revealed:” And warn thy nearest kindred (al-Qur’an, xxvi. 214), the Messenger of Allah (may peace be upon him) called the Quraish; so they gathered and he gave them a general warning. Then he made a particular (reference to certain tribes) and said: O sons of Ka’b b. Luwayy, rescue yourselves from the Fire; O sons of Murra b. Ka’b, rescue yourselves from the Fire: O sons of Abd Shams, rescue yourselves from the Fire; 0 sons of Abd Manaf rescue yourselves from the Fire; O sons of Hashim, rescue yourselves from the Fire; 0 sons of Abd al-Muttalib, rescue yourselves from the Fire; O Fatimah, rescue thyself from the Fire, for I have no power (to protect you) from Allah in anything except this that I would sustain relationship with you.
Book 001, Number 0400:
The same hadith is narrated by Ubaidallah b. Umar al-Qawariri from Abu ‘Uwana, who transmitted it to ‘Abd al-Malik b. ‘Umair on the same chain of transmitter and the hadith of Jarir is more perfect and comprehensive.
Book 001, Number 0401:
It is narrated on the authority of ‘A’isha that when this verse was revealed:” And warn thy nearest kindred,” the Messenger of Allah (may peace be upon him) stood up on Safa’ and said: O Fatima, daughter of Muhammad. O Safiya, daughter of ‘Abd al-Muttalib, O sons of ‘Abd al-Muttalib. I have nothing which can avail you against Allah; you may ask me what you want of my worldly belongings.
Book 001, Number 0402:
Abu Huraira reported: When (this verse) was revealed to him:” Warn your nearest kinsmen.” the Messenger of Allah (may peace be upon him) said: O people of Quraish, buy yourselves from Allah, I cannot avail you at all against Allah; O sons of Abd al-Muttalib. I cannot avail you at all against Allah; 0 Abbas b. ‘Abd al- Muttalib, I cannot avail you at all against Allah; O Safiya (aunt of the Messenger of Allah), I cannot avail you at all against Allah; 0 Fatima, daughter of Muhammad, ask me whatever you like, but I cannot avail you at all against Allah.
Book 001, Number 0403:
This hadith is narrated from the Apostle (may peace be upon him) by another chain of narrators, ‘Amr al-Naqid, Mu’awiya b. ‘Amr, Abdullah b. Dhakwan, A’raj on the authority of Abu Huraira.
Book 001, Number 0404:
Qabisa b. al-Mukhariq and Zuhair b. ‘Amr reported: When this verse was revealed:” And warn thy nearest kindred,” the Apostle of Allah (may peace be upon him) set off towards a rock of the hill and ascended the highest of the rocks and then called: 0 sons of ‘Abd Manaf! I am a warner; my similitude and your similitude is like a man who saw the enemy and went to guard his people, but, being afraid they might get there before him, he shouted: Be on your guard!
Book 001, Number 0405:
This hadith is narrated from the Apostle of Allah (may peace be upon him) by another chain of narrators, Muhammad b. Abd al-A’la, Mu’tamir, Abu ‘Uthman, Zuhair b. ‘Amr, Qabisa b. Mukhariq.
Book 001, Number 0406:
It is reported on the authority of Ibn ‘Abbas that when this verse was revealed:” And warn thy nearest kindred” (and thy group of selected people among them) the Messenger of Allah (may peace be upon him) set off till he climbed Safa’ and called loudly: Be on your guard! They said: Who is it calling aloud? They said: Muhammad. They gathered round him, and he said: O sons of so and so, O sons of so and so, O sons of ‘Abd Manaf, O sons of ‘Abd al-Muttalib, and they gathered around him. He (the Apostle) said: If I were to inform you that there were horsemen emerging out of the foot of this mountain, would you believe me? They said: We have not experienced any lie from you. He said: Well, I am a warner to you before a severe torment. He (the narrator) said that Abu Lahab then said: Destruction to you! Is it for this you have gathered us? He (the Holy Prophet) then stood up, and this verse was revealed:” Perish the hands of Abu Lahab, and he indeed perished” (cxi. 1). A’mash recited this to the end of the Sura.
Book 001, Number 0407:
This hadith was narrated by A’mash on the authority of the same chain of narrators and he said: One day the Messenger of Allah (may peace be upon him) climbed the hill of Safa’ and said: Be on your guard, and the rest of the hadith was narrated like the hadith transmitted by Usama; he made no mention of the revelation of the verse:” Warn thy nearest kindred.”
Chapter 88: INTERCESSION OF THE MESSENGER OF ALLAH (MAY PEACE BE UPON HIM) FOR ABU TALIB AND SOME REMISSION FOR HIM ON THIS ACCOUNT
Book 001, Number 0408:
It is reported on the authority of ‘Abbas b. Abd al-Muttalib that he said: Messenger of Allah, have you benefited Abu Talib in any way for he defended you and was fervent in your defence? The Messenger of Allah (may peace he upon him) said: Yes; he would be in the most shallow part of the Fire: and but for me he would have been in the lowest part of Hell.
Book 001, Number 0409:
Abdullah b. al-Harith reported: I heard Abbas say: I said: Messenger of Allah, verily Abu Talib defended you and helped you; would it be beneficial for him? He (the Holy Prophet) said: Yes; I found him in the lowest part of the Fire and I brought him to the shallow part.
Book 001, Number 0410:
This hadith is narrated from the Apostle (may peace be upon him) like one narrated by Abu ‘Uwana on the authority of the chain of transmitters like Muhammad b. Hatim, Yahya b. Sa’id, Abu Sufyan, ‘Abbas b. ‘Abd al-Muttalib and others.
Book 001, Number 0411:
Abu Sa’id al-Khudri reported: A mention was made of his uncle Abu Talib before the Messenger of Allah (may peace be upon him) He said: My intercession may benefit him on the Day of Resurrection and he may be placed in the shallow part of the Fire which would reach his ankles and his brain would be boiling.
Book 001, Number 0412:
Abu Sa’id al-Khudri reported: Verily, the Messenger of Allah (may peace be upon him) said: The least tormented of the inhabitants of the Fire would be he who would wear two shoes of Fire and his brain would boil on account of the heat of the shoes.
Book 001, Number 0413:
Ibn ‘Abbas reported: The Prophet (may peace be upon him) said: Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain.
Book 001, Number 0414:
Nu’man b. Bashir was delivering an address and saying: I heard the Messenger of Allah (may peace be upon him) say: the least suffering for the inhabitants of Hell on the Day of Resurrection would be for the man under whose soles would be placed two embers and his brain would boil on account of them.
Book 001, Number 0415:
Nu’man b. Bashir reported: The Messenger of Allah (may peace be upon him) said: Verily the least suffering for the inhabitants of Fire would be for him who would have two shoes and two laces of Fire (on his feet), and with these would boil his brain as boils the cooking vessel, and he would think that he would not see anyone in a more grievous torment than him, whereas he would be in the least torment.
Chapter 89: PROOF IN SUPPORT OF THE FACT THAT HE WHO DIED IN UNBELIEF HIS DEED WOULD NOT BE OF ANY AVAIL TO HIM
Book 001, Number 0416:
‘A’isha reported: I said: Messenger of Allah, the son of Jud’an established ties of relationship, fed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.
Chapter 90: FRIENDSHIP WITH BELIEVERS AND DISSOCIATION WITH NON-BELIEVERS AND SEVERANCE FROM THEM
Book 001, Number 0417:
‘Amr b. ‘As reported: I heard it from the Messenger of Allah (may peace be upon him) quite audibly and not secretly: Behold! the posterity of my fathers, that is, so and so, are not my friends. Verily Allah and the pious believers are my friends.
Chapter 91: THE ADMITTANCE INTO PARADISE OF A GROUP OF MUSLIMS WITHOUT RENDERING ANY ACCOUNT AND SUFFERING PUNISHMENT (TORMENT)
Book 001, Number 0418:
It is narrated on the authority of Abu Huraira that the Apostle of Allah (may peace be upon him) said: Seventy thousand (persons) of my Ummah would enter Paradise without rendering an account. Upon this a person said: Messenger of Allah. pray to Allah that He make me one of them. He (the Holy Prophet) said: O Allah! make him one of them. Then another stood up and said: Messenger of Allah, pray to Allah that He make me one of them. He (the Holy Prophet) said: ‘Ukkasha has preceded you in this matter.
Book 001, Number 0419:
Muhammad b. Ziyad reported: I heard Abu Huraira narrate this: I heard it from the Messenger of Allah (may peace be upon him) saying a hadith like one narrated by al-Rabi’.
Book 001, Number 0420:
Abu Huraira reported: I heard it from the Messenger of Allah (may peace be upon him) saying: A group of my Ummah consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon. Abd Huraira said: ‘Ukkasha b. Mihsan al-Asadi then stood up wrapping the blanket around him and said: Messenger of Allah, supplicate (before) Allah that He should make me one among them. Upon this the Messenger of Allah (may peace be upon him) said: O Allah, make him among them. Then stood up a man from the Ansa and said: Messenger of Allah, pray to Allah that He should make me one among them. The Messenger of Allah (may peace be upon him) said: ‘Ukkasha has preceded you in this matter.
Book 001, Number 0421:
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: Seventy thousand (persons) would enter Paradise as one group and among them (there would be people) whom faces would be bright like the moon.
Book 001, Number 0422:
It is reported on the authority of ‘Imran that the Apostle of Allah (may peace be upon him) said: Seventy thousand people of my Ummah would be admitted into Paradise without rendering any account. They (the companions) said: Who would be of those (fortunate persons)? He (the Holy Prophet) said: Those who do not cauterise and practise charm, but repose trust in their Lord, ‘Ukkasha then stood up and said: Supplicate (before) Allah that He should make me one among them. He (the Holy Prophet) said: Thou art one among them He (the narrator) said: A man stood up and said: Apostle of Allah, supplicate (before) Allah that He should make me one among them. He (the Holy Prophet said: ‘Ukkasha has preceded you (in this matter).
Book 001, Number 0423:
‘Imran b. Husain reported: Verily the Messenger of Allah (may peace be upon him) said: Seventy thousand men of my Ummah would enter Paradise without rendering account. They (the companions of the Holy Prophet) said: Who would be those, Messenger of Allah? He (the Holy Prophet) said: They would be those who neither practise charm, not take omens, nor do they cauterise, but they repose their trust in their Lord.
Book 001, Number 0424:
Abu Hazim narrated it on the authority of Ibn Sa’d that the Messenger of Allah (may peace be upon him) said: Seventy thousand persons or seven hundred thousand persons (Abu Hazim does not remember the exact number) would enter Paradise holding and supporting one another, and the first among them would not enter till the last among them would enter (therein) ; (they would enter simultaneously) and their faces would be bright like the full moon.
Book 001, Number 0425:
Husain b. ‘Abd al-Rahman reported: I was with Sa’id b. Jubair when he said: Who amongst you saw a star shooting last night? I said: It was I; then I said: I was in fact not (busy) in prayer, but was stung by a scorpion (and that is the reason why I was awake and had a glimpse of the shooting star). He said: Then what did you do? I said: I practised charm. He said: What urged you to do this? I said: (I did this according to the implied suggestion) of the hadith which al-Shu’ba narrated. He said: What did al-Shu’ba narrate to you? I said: Buraida b. Husaib al-Aslami narrated to us. The charm is of no avail except in case of the (evil influence) of an eye or the sting of a scorpion. He said: He who acted according to what he had heard (from the Holy Prophet) acted rightly, but Ibn ‘Abbas narrated to us from the Apostle of Allah (may peace be upon him) that he said: There were brought before me the peoples and I saw an apostle and a small group (of his followers) along with him, another (apostle) and one or two persons (along with him) and (still another) apostle having no one with him. When a very large group was brought to me I conceived as if it were my Ummah. Then it was said to me: It is Moses and his people. You should look at the horizon, and I saw a very huge group. It was again said to me: See the other side of the horizon, and there was (also) a very huge group. It was said to me: This is your Ummah, and amongst them there were seventy thousand persons who would be made to enter Paradise without rendering any account and without (suffering) any torment. He then stood up and went to his house. Then the people began to talk about the people who would be admitted to Paradise without rendering any account and without (suffering) any torment. Some of them said: They may be those who (have had the good fortune of living) in the company of the Messenger of Allah (may peace be upon him) and some of them said: They be those who were born in Islam and did not associate anything with Allah. Some people mentioned other things. Thereupon came forth the Messenger of Allah (may peace be upon him) before them and he said: What was that which you were talking about? They informed him. He said: They are those persons who neither practise charm, nor ask others to practise it, nor do they take omens, and repose their trust in their Lord. Upon this ‘Ukkasha b. Mihsan stood up and said: Supplicate for me that He should make me one among them. Upon this he (Messenger of Allah) said: Thou are one among them. Then another man stood up and said: Supplicate before Allah that He should make me one among them. Upon this he said: ‘Ukkisha has preceded you.
Book 001, Number 0426:
Ibn ‘Abbas reported: The Messenger of Allah (may peace be upon him) said: Peoples would be presented to me (on the Day of Resurrection), and then the remaining part of the hadith was narrated like the one transmitted by Hushaim, but he made no mention of the first portion.
Chapter 92: THIS UMMAH (UMMAH OF ISLAM) WOULD CONSTITUTE HALF OF THE INHABITANTS OF PARADISE
Book 001, Number 0427:
Abdullah b. Mas’ud reported: The Messenger of Allah (may peace be upon him) addressing us said: Aren’t you pleased that you should constitute one-fourth of the inhabitants of Paradise? He (the narrator) said: We glorified (our Lord, i. e. we called aloud Allah-o Akbar, Allah is the Greatest). He, then, again said: Aren’t you pleased that you should constitute one-third of the inhabitants of Paradise? He (the narrator) said: We glorified (our Lord) and he (the Holy Prophet) then again said: I hope that you would constitute half of the inhabitants of Paradise and I shall explain to you its (reason). The believers among the unbelievers would not be more than a white hair on (the body of a) black ox or a black hair on (the body of a) white ox.
Book 001, Number 0428:
‘Abdullah (b. Mas’ud) reported: We, about forty men, were with the Messenger of Allah (may peace be upon him) in a camp when he said: Aren’t you pleased that they should constitute one-fourth of the inhabitants of Paradise? He (the narrator) said: Yes. He (the Holy Prophet) again said: Aren’t you pleased that you should constitute one-third of the inhabitants of Paradise? They said: Yes. Upon this he again said: By Him in Whose Hand is my life, I hope that you would constitute one-half of the inhabitants of Paradise and the reason is that no one would be admitted into Paradise but a believer and you are no more among the polytheists than as a white hair on the skin of a black ox or a black hair on the skin of a red ox.
Book 001, Number 0429:
Abdullah b Mas’ud reported: The Messenger of Allah (may peace be upon him) addressed us and then supported his back (by reclining) against a leather tent and said: Behold, no one but a believing person would enter Paradise. O Allah, (see) have I conveyed (it not)? 0 Allah, be witness (to it that I have conveyed it). (Then addressing the companions) he said: Don’t you like that you should constitute one-fourth of the inhabitants of Paradise? We said: Yes, Messenger of Allah. He again said: Don’t you like that you should constitute one-third of the inhabitants of Paradise? They said: Yes, Messenger of Allah. He said: I hope that you would constitute one- half of the inhabitants of Paradise and you would be among the peoples of the world, like a black hair on (the body of) a white ox or like a white hair on the body of a black ox.
Book 001, Number 0430:
Abu Sa’id reported: The Messenger of Allah (may peace be upon him) said: Allah, the High and Glorious, would say: O Adam I and he would say: At Thy service, at thy beck and call, O Lord, and the good is in Thy Hand. Allah would say: Bring forth the group of (the denizens of) Fire. He (Adam) would say: Who are the denizens of Hell? It would be said: They are out of every thousand nine hundred and ninety-nine. He (the Holy Prophet) said: It is at this juncture that every child would become white-haired and every pregnant woman would abort and you would see people in a state of intoxication, and they would not be in fact intoxicated but grievous will be the torment of Allah. He (the narrator) said: This had a very depressing effect upon them (upon the companions of the Holy Prophet) and they said: Messenger of Allah, who amongst us would be (that unfortunate) person (who would be doomed to Hell)? He said: Good tidings for you, Yajuj Majuj would be those thousands (who would be the denizens of Hell) and a person (selected for Paradise) would be amongst you. He (the narrator) further reported that he (the Messenger of Allah) again said: By Him in Whose Hand is thy life, I hope that you would constitute one-fourth of the inhabitants of Paradise. We extolled Allah and we glorified (Him). He (the Holy Prophet) again said: BY Him in Whose Hand is my life, I wish you would constitute one-third of the inhabitants of Paradise. We extolled Allah and Glorified (Him). He (the Holy Prophet) again said: By Him in Whose Hand is my life, I hope that you would constitute half of the inhabitants of Paradise. Your likeness among the people is the likeness of a white hair on the skin of a black ox or a strip on the foreleg of an ass.
Book 001, Number 0431:
The same hadith has been narrated from A’mash on the authority of the same chain of transmitters with the exception of these words: You would be no more among men (on the Day of Resurrection) but like a white hair on (the body of) a black ox, or like a black hair on (the body of) a white ox, and he made no mention of: a strip on the foreleg of an ass.
EPILOGUE
Before we close the” Kitab-ul-Iman,” it seems necessary to bring a few facts before our readers. This book deals with the beliefs, i. e. those unseen realities which we have a strong yearning to comprehend, but which elude the grasp of our senses.
Every person, who is endowed with consciousness, is instinctively impelled to know whence he came and where he would return. What would become of him after crossing the bar of life? Is the short span of this wordly life the culmination of all his hopes and desires and nothing remains after it? These are the questions which agitate the mind of every man, whether he is a believer or a non-believer, whether he is a monotheist or a polytheist or an atheist. We cannot silence the echoes of our souls by simply saying that nothing can be said with certainty about them. The mind yearns for definite and satisfactory answers to all of them. That is what is embedded in our very nature and so long as we are human beings we cannot afford to ignore them. We approach scientists for the solution of these spiritual problems of ours which have a direct bearing on our social life, but scientists have no definite answers to give since they are concerned only with observable facts, that is to say, the optically present source of sensation, which forms only a fraction of man’s life and the vast sea of” unseen world” lies hidden before them. That is the reason why even a scientist has to fall back upon chance-a very imortant admission as to the limits of the so-called scientific knowledge and the possibility of another knowledge unknown to science and altogether different from that with the help of which we observe physical phenomena and their laws.
Moreover, the scientific method cannot help us solve the problem of” whence” and” whither”. There is always an urge in our hearts to peep across this life hemmed in by space and time and find out our ultimate destiny. Since science deals with” actual,” with what is here and now, particularly what can be comprehended with the helpof senses, there is inherent in science a natural tendency to assure that man, too, like inanimate matter, is a bubble that bursts and a vision that fades. If we take this view of man, which is the inevitable conclusion of the so-called” scientific inquiry,” the whole of human life in which man plays such a prominent role becomes a meaningless riddle, for he is denied the existence of spiritual yearning in him which is nothing but a sort of cruel joke with man.” Life,” says Dr Muhammad Iqbal (Reconstruction of Religious Thought in Islam, pp 50-1),” with its intense feeling of spontaneity constitutes a centre of indetermination, and thus falls outside, the domain of necessity… The biologist who seeks a mechanical explanation of life is led to do so because he confines his study to the lower forms of life whose behaviour discloses resemblances to mechanical action. If he studies life as manifested in himself, i. e., his own mind freely choosing, rejecting, reflecting, surveying the past and the present, and dynarnically imagining the future. he is sure to be convinced of the inadequacy of his mechancal concepts.”
The observable facts or, in other words, the physical entities form only a part of the Reality. On how to know and comprehend the other parts which concern us more intimately than the physical entities. science has nothing definite to say except a meaningful silence which betrays its natural limitation in solving these vital problems of life.
Psychology, too, is inherently incompetent to comprehend the unseen Realities of the universe. Life, as we all know. is a great mystery everrin its biological aspects; how mysterious it is in its spiritual and moral aspects, we cannot imagine. Psychology has been-able to grope in the darkness of unconscious and, ub-conscious chambers and has not been able to bring into light the secrets of the human soul.” Psychology,” says Waiter Leibrecht (Religion and Culture, p. 33),” can show us what man is not. It cannot tell us what man, each one of us, is. The legitimate aim of psychology is the negative, the removal of distortions and illusions, but not the positive, the full and complete knowledge of human being.” The fact is that human knowledge and intellect, in spite of their boastful claims, are by nature so much handicapped that they, unaided by revelation, cannot in any way comprehend the unseen Realities. What the intellect at the most can do is to transform the sense-data into conceptual forms, but it has to depend ultimately upon experience and is, therefore, subjected to the same limitations to which the knowledge of pysical sciences is subjected.” The intellect,” say Ibn Khaldun, is a correct scale. Its indications are completely certain and in no way wrong. However, the intellect should not be used to weigh such matters as the oneness of God, the Hereafter, the truth of prophecy, the real character of Divine Attributes, or anything else that lies beyond the level of the intellect. That would mean to aspire for the impossible. One might compare it with a man who sees a scale in which gold is being weighed, and wants to weigh mountains in it. This (the fact that it is impossible) does not prove that the indications of the scale are not true (when it is used for its proper purpose). However, there is a limit at which intellect must stop. It cannot go beyond its own level” (The Muqaddimah, translated by Franz Rosenthal, Vol. III. p. 38). What a man in the cold regions of an arid intellectualism can, at his best, infer is only the existence of a Prime Cause, but to far as His Attributes, His will, His behaviour with humanity and His Creation, and our relation with Him are concerned. Intellect has nothing positive to say. It is at this stage that man instinctively feels the need of an agency which shoure provide him authentic information about unseen rmuties of life. This agencv is known as Prophethoud. The Great Lord, Who has provided man with materiaf resources for the satisfaction of his macerial needs, has also made suitable arrangements to acquaint us fully with the Unseen Realities which our souls yearn to know. This knowledge of the Unseen is vouchsafed to us through His trusted Messengers (prophets). This is an immense savour from our Lord, immeasurably more valuable then the material resources for, without it, human souls would have suffered the pangs of privation and would have ultimately died. The Qur’an says:
All praise is due to Allah. Who guided us to this. And we would not have found the way if Allah had not guided us. Certainly the Messengers of our Lord brought the Truth (vii. 43).
Just as the information of the Holy Prophet pertaining to our worldly life is perfectly correct judged by any standard, in the same way his revelations concerning the Unseen. e. g. the Day of Resurrection, Paradise and Hell, will also be perfectly true. because he As Amin. the Truthful. We should, however, bear in mind that since we are living in a world of senses it is, therefore, through sensory experiences that we comprehend it. A man’s mind is so much hemmed in by space and time and his vision is so much limited by the material aspects of his life that it is only through material concepts that his mind is led to the knowledge of the Unseen. That is the reason why one can easily find frequent use of metaphors and similes in the language of the Holy Prophet as be explained the Unseen Realities of existence. These are not myths, but the Great undeniable Truths which our souls yearn to know, affirm and believe. but which our own intelligence fails to comprehend.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Sahih Bukhari : Book 2: Belief
Translation of Sahih Bukhari, Book 2:
Belief
Narrated Ibn ‘Umar:
Allah’s Apostle said: Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) .
4. To perform Hajj. (i.e. Pilgrimage to Mecca)
5. To observe fast during the month of Ramadan.
Volume 1, Book 2, Number 8:
Narrated Abu Huraira:
The Prophet said, “Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term “Haya” covers a large number of concepts which are to be taken together; amongst them are self respect, modesty, bashfulness, and scruple, etc.) is a part of faith.”
Volume 1, Book 2, Number 9:
Narrated ‘Abdullah bin ‘Amr:
The Prophet said, “A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden.”
Volume 1, Book 2, Number 10:
Narrated Abu Musa:
Some people asked Allah’s Apostle, “Whose Islam is the best? i.e. (Who is a very good Muslim)?” He replied, “One who avoids harming the Muslims with his tongue and hands.”
Volume 1, Book 2, Number 11:
Narrated ‘Abdullah bin ‘Amr:
A man asked the Prophet , “What sort of deeds or (what qualities of) Islam are good?” The Prophet replied, ‘To feed (the poor) and greet those whom you know and those whom you do not Know (See Hadith No. 27).
Volume 1, Book 2, Number 12:
Narrated Anas:
The Prophet said, “None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.”
Volume 1, Book 2, Number 13:
Narrated Abu Huraira:
“Allah’s Apostle said, “By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children.”
Volume 1, Book 2, Number 14:
Narrated Anas:
The Prophet said “None of you will have faith till he loves me more than his father, his children and all mankind.”
Volume 1, Book 2, Number 15:
Narrated Anas:
The Prophet said, “Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah’s sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire.”
Volume 1, Book 2, Number 16:
Narrated Anas:
The Prophet said, “Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy.”
Volume 1, Book 2, Number 17:
Narrated ‘Ubada bin As-Samit:
who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-‘Aqaba pledge: Allah’s Apostle said while a group of his companions were around him, “Swear allegiance to me for:
1. Not to join anything in worship along with Allah.
2. Not to steal.
3. Not to commit illegal sexual intercourse.
4. Not to kill your children.
5. Not to accuse an innocent person (to spread such an accusation among people).
6. Not to be disobedient (when ordered) to do good deed.”
The Prophet added: “Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter).” ‘Ubada bin As-Samit added: “So we swore allegiance for these.” (points to Allah’s Apostle)
Volume 1, Book 2, Number 18:
Narrated Abu Said Al-Khudri:
Allah’s Apostle said, “A time will come that the best property of a Muslim will be sheep which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from afflictions.”
Volume 1, Book 2, Number 19:
Narrated ‘Aisha:
Whenever Allah’s Apostle ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength endurance). They said, “O Allah’s Apostle! We are not like you. Allah has forgiven your past and future sins.” So Allah’s Apostle became angry and it was apparent on his face. He said, “I am the most Allah fearing, and know Allah better than all of you do.”
Volume 1, Book 2, Number 20:
Narrated Anas:
The Prophet said, “Whoever possesses the following three qualities will taste the sweetness of faith:
1. The one to whom Allah and His Apostle become dearer than anything else.
2. Who loves a person and he loves him only for Allah’s sake.
3. Who hates to revert to disbelief (Atheism) after Allah has brought (saved) him out from it, as he hates to be thrown in fire.”
Volume 1, Book 2, Number 21:
Narrated Abu Said Al-Khudri:
The Prophet said, “When the people of Paradise will enter Paradise and the people of Hell will go to Hell, Allah will order those who have had faith equal to the weight of a grain of mustard seed to be taken out from Hell. So they will be taken out but (by then) they will be blackened (charred). Then they will be put in the river of Haya’ (rain) or Hayat (life) (the Narrator is in doubt as to which is the right term), and they will revive like a grain that grows near the bank of a flood channel. Don’t you see that it comes out yellow and twisted”
Volume 1, Book 2, Number 22:
Narrated Abu Said Al-Khudri:
Allah’s Apostle said, “While I was sleeping I saw (in a dream) some people wearing shirts of which some were reaching up to the breasts only while others were even shorter than that. Umar bin Al-Khattab was shown wearing a shirt that he was dragging.” The people asked, “How did you interpret it? (What is its interpretation) O Allah’s Apostle?” He (the Prophet ) replied, “It is the Religion.”
Volume 1, Book 2, Number 23:
Narrated ‘Abdullah (bin ‘Umar):
Once Allah’s Apostle passed by an Ansari (man) who was admonishing to his brother regarding Haya’. On that Allah’s Apostle said, “Leave him as Haya’ is a part of faith.” (See Hadith No. 8)
Volume 1, Book 2, Number 24:
Narrated Ibn ‘Umar:
Allah’s Apostle said: “I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah’s Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform a that, then they save their lives an property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah.”
Volume 1, Book 2, Number 25:
Narrated Abu Huraira:
Allah’s Apostle was asked, “What is the best deed?” He replied, “To believe in Allah and His Apostle (Muhammad). The questioner then asked, “What is the next (in goodness)? He replied, “To participate in Jihad (religious fighting) in Allah’s Cause.” The questioner again asked, “What is the next (in goodness)?” He replied, “To perform Hajj (Pilgrim age to Mecca) ‘Mubrur, (which is accepted by Allah and is performed with the intention of seeking Allah’s pleasure only and not to show off and without committing a sin and in accordance with the traditions of the Prophet).”
Volume 1, Book 2, Number 26:
Narrated Sa’d:
Allah’s Apostle distributed (Zakat) amongst (a group of) people while I was sitting there but Allah’s Apostle left a man whom I thought the best of the lot. I asked, “O Allah’s Apostle! Why have you left that person? By Allah I regard him as a faithful believer.” The Prophet commented: “Or merely a Muslim.” I remained quiet for a while, but could not help repeating my question because of what I knew about him. And then asked Allah’s Apostle, “Why have you left so and so? By Allah! He is a faithful believer.” The Prophet again said, “Or merely a Muslim.” And I could not help repeating my question because of what I knew about him. Then the Prophet said, “O Sa’d! I give to a person while another is dearer to me, for fear that he might be thrown on his face in the Fire by Allah.”
Volume 1, Book 2, Number 27:
Narrated ‘Abdullah bin ‘Amr:
A person asked Allah’s Apostle . “What (sort of) deeds in or (what qualities of) Islam are good?” He replied, “To feed (the poor) and greet those whom you know and those whom you don’t know.”
Volume 1, Book 2, Number 28:
Narrated Ibn ‘Abbas:
The Prophet said: “I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful.” It was asked, “Do they disbelieve in Allah?” (or are they ungrateful to Allah?) He replied, “They are ungrateful to their husbands and are ungrateful for the favors and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, ‘I have never received any good from you.”
Volume 1, Book 2, Number 29:
Narrated Al-Ma’rur:
At Ar-Rabadha I met Abu Dhar who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it. He replied, “I abused a person by calling his mother with bad names.” The Prophet said to me, ‘O Abu Dhar! Did you abuse him by calling his mother with bad names You still have some characteristics of ignorance. Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.’ “
Volume 1, Book 2, Number 30:
Narrated Al-Ahnaf bin Qais:
While I was going to help this man (‘Ali Ibn Abi Talib), Abu Bakra met me and asked, “Where are you going?” I replied, “I am going to help that person.” He said, “Go back for I have heard Allah’s Apostle saying, ‘When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hell-fire.’ I said, ‘O Allah’s Apostle! It is all right for the murderer but what about the murdered one?’ Allah’s Apostle replied, “He surely had the intention to kill his companion.”
Volume 1, Book 2, Number 31:
Narrated ‘Abdullah:
When the following Verse was revealed: “It is those who believe and confuse not their belief with wrong (worshipping others besides Allah.)” (6:83), the companions of Allah’s Apostle asked, “Who is amongst us who had not done injustice (wrong)?” Allah revealed: “No doubt, joining others in worship with Allah is a great injustice (wrong) indeed.” (31.13)
Volume 1, Book 2, Number 32:
Narrated Abu Huraira:
The Prophet said, “The signs of a hypocrite are three:
1. Whenever he speaks, he tells a lie.
2. Whenever he promises, he always breaks it (his promise ).
3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it.)”
Volume 1, Book 2, Number 33:
Narrated ‘Abdullah bin ‘Amr:
The Prophet said, “Whoever has the following four (characteristics) will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up.
1. Whenever he is entrusted, he betrays.
2. Whenever he speaks, he tells a lie.
3. Whenever he makes a covenant, he proves treacherous.
4. Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner.”
Volume 1, Book 2, Number 34:
Narrated Abu Huraira:
Allah’s Apostle said, “Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah’s rewards (not to show off) then all his past sins will be forgiven.”
Volume 1, Book 2, Number 35:
Narrated Abu Huraira:
The Prophet said, “The person who participates in (Holy battles) in Allah’s cause and nothing compels him to do so except belief in Allah and His Apostles, will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr). Had I not found it difficult for my followers, then I would not remain behind any sariya going for Jihad and I would have loved to be martyred in Allah’s cause and then made alive, and then martyred and then made alive, and then again martyred in His cause.”
Volume 1, Book 2, Number 36:
Narrated Abu Huraira:
Allah’s Apostle said: “Whoever establishes prayers during the nights of Ramadan faithfully out of sincere faith and hoping to attain Allah’s rewards (not for showing off), all his past sins will be forgiven.”
Volume 1, Book 2, Number 37:
Narrated Abu Huraira:
Allah’s Apostle said, “Whoever observes fasts during the month of Ramadan out of sincere faith, and hoping to attain Allah’s rewards, then all his past sins will be forgiven.”
Volume 1, Book 2, Number 38:
Narrated Abu Huraira:
The Prophet said, “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.” (See Fath-ul-Bari, Page 102, Vol 1).
Volume 1, Book 2, Number 39:
Narrated Al-Bara’ (bin ‘Azib):
When the Prophet came to Medina, he stayed first with his grandfathers or maternal uncles from Ansar. He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka’ba (at Mecca). The first prayer which he offered facing the Ka’ba was the ‘Asr prayer in the company of some people. Then one of those who had offered that prayer with him came out and passed by some people in a mosque who were bowing during their prayers (facing Jerusalem). He said addressing them, “By Allah, I testify that I have prayed with Allah’s Apostle facing Mecca (Ka’ba).’ Hearing that, those people changed their direction towards the Ka’ba immediately. Jews and the people of the scriptures used to be pleased to see the Prophet facing Jerusalem in prayers but when he changed his direction towards the Ka’ba, during the prayers, they disapproved of it.
Al-Bara’ added, “Before we changed our direction towards the Ka’ba (Mecca) in prayers, some Muslims had died or had been killed and we did not know what to say about them (regarding their prayers.) Allah then revealed: And Allah would never make your faith (prayers) to be lost (i.e. the prayers of those Muslims were valid).’ ” (2:143).
Volume 1, Book 2, Number 40:
Narrated Abu Huraira:
Allah’s Apostle said, “If any one of you improve (follows strictly) his Islamic religion then his good deeds will be rewarded ten times to seven hundred times for each good deed and a bad deed will be recorded as it is.”
Volume 1, Book 2, Number 41:
Narrated ‘Aisha:
Once the Prophet came while a woman was sitting with me. He said, “Who is she?” I replied, “She is so and so,” and told him about her (excessive) praying. He said disapprovingly, “Do (good) deeds which is within your capacity (without being overtaxed) as Allah does not get tired (of giving rewards) but (surely) you will get tired and the best deed (act of Worship) in the sight of Allah is that which is done regularly.”
Volume 1, Book 2, Number 42:
Narrated Anas:
The Prophet said, “Whoever said “None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said: “None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell. And whoever said, “None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell.”
Volume 1, Book 2, Number 43:
Narrated ‘Umar bin Al-Khattab:
Once a Jew said to me, “O the chief of believers! There is a verse in your Holy Book Which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed as a day of celebration.” ‘Umar bin Al-Khattab asked, “Which is that verse?” The Jew replied, “This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion.” (5:3) ‘Umar replied,”No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet was standing at ‘Arafat (i.e. the Day of Hajj)”
Volume 1, Book 2, Number 44:
Narrated Talha bin ‘Ubaidullah:
A man from Najd with unkempt hair came to Allah’s Apostle and we heard his loud voice but could not understand what he was saying, till he came near and then we came to know that he was asking about Islam. Allah’s Apostle said, “You have to offer prayers perfectly five times in a day and night (24 hours).” The man asked, “Is there any more (praying)?” Allah’s Apostle replied, “No, but if you want to offer the Nawafil prayers (you can).” Allah’s Apostle further said to him: “You have to observe fasts during the month of Ramad, an.” The man asked, “Is there any more fasting?” Allah’s Apostle replied, “No, but if you want to observe the Nawafil fasts (you can.)” Then Allah’s Apostle further said to him, “You have to pay the Zakat (obligatory charity).” The man asked, “Is there any thing other than the Zakat for me to pay?” Allah’s Apostle replied, “No, unless you want to give alms of your own.” And then that man retreated saying, “By Allah! I will neither do less nor more than this.” Allah’s Apostle said, “If what he said is true, then he will be successful (i.e. he will be granted Paradise).”
Volume 1, Book 2, Number 45:
Narrated Abu Huraira:
Allah’s Apostle said, “(A believer) who accompanies the funeral procession of a Muslim out of sincere faith and hoping to attain Allah’s reward and remains with it till the funeral prayer is offered and the burial ceremonies are over, he will return with a reward of two Qirats. Each Qirat is like the size of the (Mount) Uhud. He who offers the funeral prayer only and returns before the burial, will return with the reward of one Qirat only.”
Volume 1, Book 2, Number 46:
Narrated ‘Abdullah:
The Prophet said, “Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief).” Narrated ‘Ubada bin As-Samit: “Allah’s Apostle went out to inform the people about the (date of the) night of decree (Al-Qadr) but there happened a quarrel between two Muslim men. The Prophet said, “I came out to inform you about (the date of) the night of Al-Qadr, but as so and so and so and so quarrelled, its knowledge was taken away (I forgot it) and maybe it was better for you. Now look for it in the 7th, the 9th and the 5th (of the last 10 nights of the month of Ramadan).”
Volume 1, Book 2, Number 47:
Narrated Abu Huraira:
One day while the Prophet was sitting in the company of some people, (The angel) Gabriel came and asked, “What is faith?” Allah’s Apostle replied, ‘Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection.” Then he further asked, “What is Islam?” Allah’s Apostle replied, “To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan.” Then he further asked, “What is Ihsan (perfection)?” Allah’s Apostle replied, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” Then he further asked, “When will the Hour be established?” Allah’s Apostle replied, “The answerer has no better knowledge than the questioner. But I will inform you about its portents.
1. When a slave (lady) gives birth to her master.
2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah.
The Prophet then recited: “Verily, with Allah (Alone) is the knowledge of the Hour–.” (31. 34) Then that man (Gabriel) left and the Prophet asked his companions to call him back, but they could not see him. Then the Prophet said, “That was Gabriel who came to teach the people their religion.” Abu ‘Abdullah said: He (the Prophet) considered all that as a part of faith.
Volume 1, Book 2, Number 48:
Narrated ‘Abdullah bin ‘Abbas:
I was informed by Abu Sufyan that Heraclius said to him, “I asked you whether they (followers of Muhammad) were increasing or decreasing. You replied that they were increasing. And in fact, this is the way of true Faith till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his (the Prophets) religion (Islam) became displeased and discarded it. You replied in the negative, and in fact, this is (a sign of) true faith. When its delight enters the heart and mixes with them completely, nobody can be displeased with it.”
Volume 1, Book 2, Number 49:
Narrated An-Nu’man bin Bashir:
I heard Allah’s Apostle saying, ‘Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.
Volume 1, Book 2, Number 50:
Narrated Abu Jamra:
I used to sit with Ibn ‘Abbas and he made me sit on his sitting place. He requested me to stay with him in order that he might give me a share from his property. So I stayed with him for two months. Once he told (me) that when the delegation of the tribe of ‘Abdul Qais came to the Prophet, the Prophet asked them, “Who are the people (i.e. you)? (Or) who are the delegate?” They replied, “We are from the tribe of Rabi’a.” Then the Prophet said to them, “Welcome! O people (or O delegation of ‘Abdul Qais)! Neither will you have disgrace nor will you regret.” They said, “O Allah’s Apostle! We cannot come to you except in the sacred month and there is the infidel tribe of Mudar intervening between you and us. So please order us to do something good (religious deeds) so that we may inform our people whom we have left behind (at home), and that we may enter Paradise (by acting on them).” Then they asked about drinks (what is legal and what is illegal). The Prophet ordered them to do four things and forbade them from four things. He ordered them to believe in Allah Alone and asked them, “Do you know what is meant by believing in Allah Alone?” They replied, “Allah and His Apostle know better.” Thereupon the Prophet said, “It means:
1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.
2. To offer prayers perfectly
3. To pay the Zakat (obligatory charity)
4. To observe fast during the month of Ramadan.
5. And to pay Al-Khumus (one fifth of the booty to be given in Allah’s Cause).
Then he forbade them four things, namely, Hantam, Dubba,’ Naqir Ann Muzaffat or Muqaiyar; (These were the names of pots in which Alcoholic drinks were prepared) (The Prophet mentioned the container of wine and he meant the wine itself). The Prophet further said (to them): “Memorize them (these instructions) and convey them to the people whom you have left behind.”
Volume 1, Book 2, Number 51:
Narrated ‘Umar bin Al-Khattab:
Allah’s Apostle said, “The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”
Volume 1, Book 2, Number 52:
Narrated Abu Mas’ud:
The Prophet said, “If a man spends on his family (with the intention of having a reward from Allah) sincerely for Allah’s sake then it is a (kind of) alms-giving in reward for him.
Volume 1, Book 2, Number 53:
Narrated Sa’d bin Abi Waqqas:
Allah’s Apostle said, “You will be rewarded for whatever you spend for Allah’s sake even if it were a morsel which you put in your wife’s mouth.”
Volume 1, Book 2, Number 54:
Narrated Jarir bin Abdullah:
I gave the pledge of allegiance to Allah’s Apostle for the following:
1. offer prayers perfectly
2. pay the Zakat (obligatory charity)
3. and be sincere and true to every Muslim.
Volume 1, Book 2, Number 55:
Narrated Ziyad bin’Ilaqa:
I heard Jarir bin ‘Abdullah (Praising Allah). On the day when Al-Mughira bin Shu’ba died, he (Jarir) got up (on the pulpit) and thanked and praised Allah and said, “Be afraid of Allah alone Who has none along with Him to be worshipped.(You should) be calm and quiet till the (new) chief comes to you and he will come to you soon. Ask Allah’s forgiveness for your (late) chief because he himself loved to forgive others.” Jarir added, “Amma badu (now then), I went to the Prophet and said, ‘I give my pledge of allegiance to you for Islam.” The Prophet conditioned (my pledge) for me to be sincere and true to every Muslim so I gave my pledge to him for this. By the Lord of this mosque! I am sincere and true to you (Muslims). Then Jarir asked for Allah’s forgiveness and came down (from the pulpit).
[ Index Page]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Being Pleased With Allaah, His Messenger & His Deen : Shaykhul Islaam Ibn Qayyim al-Jawziyyah
By Shaykhul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
Translated & Compiled by Abbas Abu Yahya
Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘The Prophet – sallAllaahu alayhi wasallam –said:
ذَاقَ طَعْمَ الإيمانِ : مَنْ رَضِيَ بالله ربًّا، وبالإسلام دينًا، وبمحمَّدٍ رَسُولاً
‘The sweetness of Eemaan has been tasted by he, whomever is pleased with Allaah as a Lord, Islaam as a religion and Muhammad as a Messenger.’
[Collected by Muslim]
The Prophet – sallAllaahu alayhi wa sallam –said:
مَنْ قَالَ حِيْنَ يَسْمَعُ النِّدَاءَ رَضِيتُ بِاللَّهِ رَبًّا، وَبِمُحَمَّدٍ رَسُولاً، وَبِالإِسْلاَمِ دِينًا. غُفِرَ لَهُ ذَنْبُهُ
‘Whoever says, when he hears the call to prayer, I am pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion, then his sin will be forgiven.’
[Collected by Muslim]
The levels of the religion revolve around these two Ahadeeth and they end with these.
Indeed these two Ahadeeth include being pleased with the Ruboobeeyah (Lordship) of Allaah Subhanahu, and His Ulooheeyah (worshipping Him), being pleased with His Messenger and having obedience to him, and being pleased with Allaah’s religion and having submission to it.
Whoever has these four aspects combined, then he truly is a Siddeeq (truthful) person. It is an easy claim and statement to say, but it is from the most difficult matters in reality and in being tested, especially if what occurs opposes the desires of the soul and the intent of that becomes clear that being pleased was stated with just the tongue, so it was upon the tongue and not with ones actions.
Therefore, being pleased with Allaah’s Ieelaheeya (meaning the One who is worshipped):
includes being pleased with loving Him alone, being fearful of Him, having hope in Him, and turning repentantly to Him, and having devotion for Him, andstrength of intention and having all love for Him, the person being pleased does everything to please his beloved, and this includes His worship and having sincerity for Allaah.
Being pleased with His Ruboobeeyah (Lordship):
This includes being pleased with what Allaah has planned and disposed for His slave. Being pleased with Allaah’s Ruboobeeyah also includes singling Allaah out alone for having trust and reliance upon Him, and seeking assistance with Him, trusting Him, having reliance upon Him, and that a person is pleased with everything that Allaah does to him.
The first: includes being pleased with what He commands.
The second: includes being pleased with what He destined for him.
There are many people who are pleased with Allaah as a Lord and they do not desire any other Lord except Him, however, they are not pleased with Him with being the only Wali (Guardian) and being the only Helper. But they have loyalty to Awaliyah other than Allaah, thinking that they are bringing you closer to Allaah, and that being loyal to them is like being loyal to those who are close to the king, and this is specific Shirk.
Indeed Tawheed is that a person does not take any one other than Allaah as an Awaliyah, and the Qur’aan is full of the description of the Mushrikeen that they took Awaliyah other than Allaah.
This is not the loyalty that one has for Allaah’s Prophets, His Messengers and His believing slaves, since this is from the completion of Eemaan to have loyalty to His Prophets, and this is in fact complete loyalty for Allaah.
Therefore, having loyalty for His Awaliyah is one colour and taking a Wali other than Allaah is a different colour. Whoever has not understood the distinction and criterion between them, then he must study Tawheed from its foundation, since this issue is a foundation of Tawheed and its base principle.
There are many people who desire to take someone other than Allaah as a judge to whom they can take their judgements to.
With whom they could debate, and be pleased with his judgement.
These three levels are the pillars of Tawheed; that none other than Allah is taken as a Lord, or as a deity and none other than Him has a command.
Being pleased with His Prophet:
As for being pleased with His Prophet as a Messenger: then this includes having prefect obedience to him, and complete submission to him, whereby the Prophet –sallAllaahu alayhi wa sallam– is foremost to a person than his own self. So he does not take guidance except from the places of the Messenger’s speech, he does not turn for a judgement except to him, and no one gives a judgement above his, and he totally is not pleased with someone else’s judgement, not in anything from the Asmaa (Names) of Allaah and His characteristics and His actions, nor in anything from the perception and sense of the reality of al Eemaan and its different levels, nor in anything from the Ahkam (rulings) apparent and hidden, and a person is not pleased with a ruling regarding these things from someone other than the Messenger, and he is not pleased except with his ruling.
If however a person is incapable of following the Messenger’s judgement, then him having someone else’s judgement then this is from the view of forceful nourishment for a person who cannot find that which would sustain himself with except from dead flesh and blood. The best that can be said about this situation is that it is like using dust, which is used for Tayummum (dry ablution) when a person is incapable of using water for purification.
Being pleased with His Deen (Religion):
As for being pleased with the Deen, so if the Deen says something or gives a ruling or commands or prohibits then a person should be completely pleased with it. There does not remain any opposition and resistance in his heart from its ruling, and he submits to it with total submission. Even if it opposes what his own self intends, or his desires, or the statement of the one whom he blindly follows, or his Shaykh or his sect, this is where all the people desert you except the Ghuraba (those who adhere to the Sunnah) in this world.
Beware of feeling distressed and lonely of being isolated and alone [i.e. Since the people abandon you for holding on to the Sunnah, being from the Ghuraba.] since indeed it is -and I swear by Allaah- the distinction of honour and companionship with Allaah and His Messenger and it is the soul of being close to Allaah. And being pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion.
[From: ‘Madarij as-Salikeen’ 2/170-172]
The Different Wordings of the Hadeeth
1 – From Abu Sa’eed al-Khudri saying that the Messenger of Allaah – sallAllaahualayhiwasallam– said:
(مَنْ قَالَ: رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ)
‘Whoever says: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet, then Paradise becomes obligatory for him.’
[Collected in SilsilahSaheehah 334 &Saheeh Abu Dawood 1368]
2 – From Aamir bin Sa’ad bin Abee Waqas from his father from the Messenger of Allaah – sallAllaahualayhiwasallam –that he said:
(مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَسُولًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ)
‘Whoever says when he hears the Mu’adhin (the caller to the prayer): Wa Ana Ashhaduanala ilaha ‘illa Allaah wahdahu la shareekalahu wa Ashhaduanna Muhammadan Abduhu wa Rasooluhu Radeetu Billaahi Rabban wa BilIslaami Deenan wa Bi Muhammad sallAllaahu alayhi wa sallam Rasoolan.’
(I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners and that Muhammad is His slave and Messenger, I am pleased with Allaah as the Lord, with Islaam as the Religion and with Muhammad as the Messenger’) Then his previous sins are forgiven.’
[Collected in Saheeh Abu Dawood 537]
3 – From al-Munaydhir a Companion of the Messenger of Allaah – sallAllaahu alayhi wa sallam- and he used to be in Africa who said: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – say:
من قال إذا أصبح :” رضيت بالله ربا و بالإسلام دينا و بمحمد نبيا “،فأناالزعيم لآخذن بيده حتى أدخله الجنة
‘Whoever says in the morning: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet,’ then I am a guarantor that I will indeed definitely take him by his hand until I can enter him in to Paradise.’
[Collected in At-Targheeb by al-Mundhari, Tabarani & Albaani in Silsilah Saheehah 2686 and he said the Hadeeth is Thaabit (Established)]
Al-Ayni said in his explanation of Abu Dawood:
Regarding the Messenger’s saying: ‘I am pleased with Allaah as the Lord’ means: I am convinced by Him, He is sufficient for me, and I do not require anyone along with Him.
Regarding the Messenger’s saying: ‘and with Muhammad as the Prophet,’ means: that I am content with Muhammad as a Messenger to me and to all the other Muslims.
Regarding the Messenger’s saying: ‘Islaam as the Religion’ means: I am content with Islaam as a religion, meaning I do not desire another way other than Islaam, and I do not follow except that which is in agreement with the Sharia’ of Muhammad – alayhi as-Salaam- or that I do not desire other than Islaam as a Deen.’
[SharhAbeeDawood by al-Ayani 2/484]
Al-Ayni continues in his explanation:
If it is said what is the intent of the saying: ‘as a Deen’, I say: the meaning of Deen here is Tawheed; … . . as in the saying of Allaah Ta’ala:
ومَنيَبتَغ غَيرَ الإِسلاَم دينا
<< And whoever seeks a religion other than Islaam>>[Ala-Imran: 85]
Means: Tawheed.
As for the authentic hadeeth from Umar who said: ‘While we were with the Messenger of Allaah that day, all of a sudden a man came to visit whose clothing was exceedingly white…..’ to the end of the hadeeth. So here the Messenger of Allaah generalized the ‘Deen’ upon ‘Islaam, Eemaan (faith) and Ihsaan (perfection of worship)’ due to his saying: Indeed that was Jibraeel who came to you to teach you your Deen.’ He taught them these three things.
Therefore, sometimes the Deen is stated for the three things which Jibraeel – Alayhi as-Salaam – inquired about, and sometimes it is stated for Islaam as is in the saying of Allaah Tala’a:
اليَومَ أكمَلتُ لَكُم دينَكُم وَأتمَمتُ عَلَيكم نعمَتيوَرَضيتُ لَكُمُ الإسلاَمَ دينا
<< This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion.>>[al-Maidah: 3]
[From: ‘SharhAbeeDawood’ by al-Ayani 2/486-7]
Saying it three times is not Authentic
Da’eef – From Abee Salaam the servant of the Prophet – sallAllaahu alayhi wa sallam- from the Prophet – sallAllaahu alayhi wa sallam- that he said:
‘There is no Muslim or human or slave who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet, except that it is a right upon Allaah that he will please him on the Day of Judgement.’
[Collected by Ibn Abee Shaybah in ‘al-Musannaf’ and in ‘al-Musnad’ & Albaani declared it Da’eef in Silsilah Ahadeeth ad-Da’eefah no. 5020]
And in another wording:
Da’eef – ‘who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet.’ except that it is a right upon Allaah that he will please him.’
[Albaani declared it Da’eef in ‘Da’eef al-Jamia’ as-Sagheer’ No. 5734]
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Questions Concerning Everyday Issues : Shaykh bin Bâz
Answered by the Noble Scholar and Muftee
Shaykh ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz [1]
Al-Istiqaamah Issue Issue No.2 – Safar 1417H / July 1996
INCREASING EEMAAN (FAITH)
[Q]: Firstly: I begin my question by seeking your advice that I may benefit from you with regards to how I may increase my eemaan (faith)?
Secondly: I wish to learn about the religion, however Islaamic books are very rare in my country (Algeria), except some books which are with some brothers – may Allaah reward them with goodness.
Thirdly: I work as a builder and the people that I work with do not really have sound faith and their speech is nothing more than gossip and obscenities.
Fourthly: I keep company with a brother whose beliefs are corrupt and who constantly speaks ill of the righteous and believing brothers and I feel very distraught about this. So I hope that you will direct me to a cure for this disease.
[A]: Firstly: We advise you to recite the Qur’aan frequently and that you increase in your hearing of it and in your recitation of it. Reflect and consider its meaning to the best of your ability and what you do not understand of it, then ask the people of knowledge of your country about it, or write to those outside of your country from the Scholars of Sunnah (Prophetic guidance).
We also advise you to increase in the dhikr (remembrance) of Allaah with such remembrances and supplications that are authentically related, such as saying laa ilahaa ilallaah (that none has the right to be worshipped except Allaah), or saying subhaanallaah wal-hamdulillaah wa laa ilaha ilallaahu wallaahu akbar (declaring Allaah free from all imperfections, praising Him and declaring that none has the right to be worshipped except Him and that He is greater), and their like. For this purpose, we urge you to refer to books such as al Kalimut-Tayyib of Ibn Taymiyyah, al Waabilus-Sayyib of Ibn al-Qayyim, Riyaadhus-Saaliheen and al-Adhkaar both by Imaam an-Nawawee, and their like.
This is because the remembrance of Allaah increases eemaan (faith) and causes hearts to attain tranquility, as Allaah – the Most High – said: “Indeed in the remembrance of Allaah do hearts find tranquility.” [Soorah ar-Ra’dd 13:28].
Also preserve your five daily Prayers, your Fasting and the rest of your obligations – along with hoping in Allaah’s mercy and forgiveness and relying upon Him in all your affairs. Allaah – the Most High – said: “The Believers ate only those who, when Allaah is mentioned, feel a fear in the hearts, and when His Verses are recited to them, it increases their eemaan (faith), and they put their trust and rely upon Allaah alone. They are those who perform the Prayer and spend out of that which We have given them, they are Believers in truth. For them ate grades of dignity and nobility with their Lord, and also forgiveness and generous provisions.” [Soorah al-Anfaal 8:2-4].
Secondly: Islaamic books are easily found in every Muslim country, especially in public libraries and bookshops. So the one who seeks after them will find them. We advise you to refer to the people of knowledge of the Sharee’ah (Prescribed Law of Allaah) so that they may direct you to suitable books for you to read, borrow or buy. If there are any problems regarding this, then it is not fitting for us to stop answering your questions from the Pure Revelation – and We ask Allaah that He makes us firm in that, and only His help is sought.
Thirdly, Fourthly: It is upon you to keep good company and to sit in righteous gatherings in order to benefit from them and their manners and their knowledge and that they may assist you in cultivating obedience to Allaah. So be careful and beware of bad companionship, and evil gathering. Beware, so that they may not influence you, adversely affecting your morals and manners, such that you fall into ill-repute, or that they weaken your resolve and determination in fulfilling your religious obligations and the obligations to your family. Indeed, the Prophet sallallaahu ‘alayhi wa sallam advised the Ummah to sit in good gatherings, and he warned them from the evil and foul gatherings, and he gave a noble example about this, when he said: “The example of a good companion and a bad companion is like that of a seller of musk, and the one who blows the blacksmith’s bellows. As for the seller of musk then either he will grant you some, or you buy some from him, or at the very least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes, or you will get an offensive smell from him.” This was related by al-Bukhaaree (4/323), from Abu Moosaa al-Ash’aree radiallaahu ‘anhu. 1
CONCERNING A WOMAN’S MAHR (DOWRY)
[Q]: I and many others have observed that many people are very excessive when it comes to the matter of the mahr (wedding dowry that is paid to the bride), and that they seek great amounts of mahr when it comes to the marriage of their daughters, and they stipulate as a condition the giving of other gifts to them, along with the mahr. This wealth that people demand in such cases, is it halaal (lawful) or haraam (unlawful)?
[A]: What is prescribed in the Sharee’ah is that the mahr should be a small amount and that people should not compete with each other in this regard, acting in accordance with the many ahaadeeth which are related about this. They should also help facilitate marriages and be keen in preserving the modesty and decency of the young Muslim men and women. And it is not permissible for the awliyaa (guardians of the brides-to-be) to demand and stipulate gifts for themselves, since they have no right at all in this matter. Rather the right belongs to the woman, and in some particular cases to the father. He may stipulate a condition as long as it does not harm the daughter, nor lead to the delaying of the marriage. However, if the father forgoes such a right then this is better and more preferable. Allaah – the One free from all defects – says: “And marry those amongst you who are single and also marry the pious of your male and female slaves. If they be poor, Allaah will enrich them out of His Bounty.” [Soorah an-Noor 24:32].
In the hadeeth of ‘Uqbah ibn ‘Aamir radiallaahu ‘anhu, the Prophet sallallaahu ‘alayhi wa sallam said: “The best dowry is that which is easy.” This was narrated by Abu Daawood and al-Haakim who authenticated it. And once a woman offered herself to the Prophet sallallaahu ‘alayhi wa sallam for marriage. However, one of his Companions desired to marry her, so the Prophet sallallaahu ‘alayhi wa sallam said [regarding the mahr]: “Bring something, even if it be an iron ring.” So when he could not find even this, the Prophet sallallaahu ‘alayhi wa sallam married them for the dowry that the man would teach whatever of the Qur’aan he knew to her. 2
And the dowry of the Prophet sallallaahu ‘alayhi wa sallam’s wives was five-hundred dirhams, which is equivalent to one-hundred and thirty riyaals today. And his daughters were married for the mahr of four-hundred dinaars, which is equivalent to one-hundred riyaals today. Allaah – the Most High – said: “Indeed in the Messenger of Allaah you have a most beautiful example to follow.” [Soorah al-Ahzaab 33:21].
So whenever the difficulties relating to marriage are lightened, then preserving the modesty and decency of young men and women becomes easier, shameful and evil deeds decrease, and the Ummah – as a result – will increase in number. However if this matter is made difficult, and people continue competing with each other with regards to the mahr (dowry), then the number of marriages will decrease, fornication will become more widespread and more young men and women will remain unmarried – except those whom Allaah saves.
So my sincere advice to all the Muslims, wherever they may be, is to facilitate the marriage process and to cooperate in this and make it easy. They should turn away from demanding excessive mahr and avoid unnecessary hardships and difficulties in the waleemah (wedding-feast). Rather, they should content themselves with a waleemah that is according to the Sharee’ah, in which the burdens and difficulties for the husband and wife are minimal. May Allaah improve and rectify all the affairs of the Muslims and may He give them the guidance and ability to cling to the Sunnah (Prophetic guidance) in all matters. 3
IMPURITIES UPON ONE’S CLOTHING WHILST PRAYING
[Q]: If a person finds some impurity upon his clothes after he has finished praying in it, does the Prayer have to be prayed again?
[A]: Whosoever prays, and is unaware that there are impurities upon his body or his clothes during the Prayer, but only realises after he has completed it, then his Prayer will be deemed as correct, according to the most correct position of the Scholars. Similarly, if he was aware of such impurities before the Prayer, but then forgot about this at the time of praying and did not remember except after the Prayer, then his Prayer likewise will be correct. Allaah – the Mighty and Majestic said: “Our Lord! Do not take us to task if we forget or fall into error.” [Soorah al-Baqarah 2:286]. It has been authentically related about Allaah’s Messenger sallallaahu ‘alayhi wa sallam, that one day he sallallaahu ‘alayhi wa sallam led the people in Prayer, wearing his shoes. Then the angel Jibreel came to him during the Prayer and informed him that there was some dirt on his shoes. So the Prophet sallallaahu ‘alayhi wa sallam removed them and continued with his Prayer and he did not repeat the Prayer.4 This is part of the ease which Allaah – the One free from all defects – has given to His servants out of His Mercy for them. However, if a person forgets that he had passed wind, then prays in that state, he must – by ijmaa’ (consensus) of the Scholars – repeat his prayer again, when he remembers. This is due to the saying of the Prophet sallallaahu ‘alayhi wa sallam: “The Prayer will not be accepted without purification nor will charity be accepted from wealth that is unlawful.” This has been related by Muslim in his Saheeh (1/140) and the Prophet sallallaahu ‘alayhi wa sallam’s saying: “The Prayer of any one of you who has released wind will not be accepted, until he makes wudhoo (ablution).” Related by al-Bukhaaree and Muslim. 5
SLAUGHTERING FOR OTHER THAN ALLAAH
[Q]: The slaughtering of sheep and other such animals at the graves of the pious people, for their sake and in order to please and draw closer to them, is a custom amongst my family. I have tried to prevent them from doing so, but it has only made them more resolute in doing so. I have said to them that this is shirk (associating partners in the worship) of Allaah. But they respond by saying: We only worship Allaah the way He deserves to be worshipped. However, we visit the graves of the awliyaa (the pious friends of Allaah) and supplicate to Allaah, through the right of the pious people, so that harm and difficulties may be averted from us. I have said to them that this is not from the religion, but they just tell me to leave them alone upon what they are doing. So what do you suggest should be the cure for such people, and what do you suggest I do to counter act this bid’ah (innovation)?
[A]: It is known from the evidences related in the Qur’aan and the Sunnah that sacrificing for other than Allaah, in order to draw close to other than Allaah – whether sacrificing for the jinns, awliyaa, idols or other than that from the creation – is an act of shirk and is an act of jaahiliyyah (pre-Islaamic ignorance) that was practiced by the mushriks (those who worshipped the pious men, jinns, angels, stones, statues, etc, along with worshipping Allaah). Allaah- the Mighty and Majestic – said: “Say: Indeed my Prayer, my sacrifce, my living and my dying are all for Allaah Lord of the worlds. No partner do I setup with Him in this, and this is what I have been commanded, and I am the first of the Muslims.” [Soorah al-An’aam 6:162]. So Allaah – the Most Perfect – clearly explains in this verse that sacrificing to other than Allaah is like praying to other than Him. And Allaah – the Most High – said: “Indeed We have granted to the Prophet sallallaabu ‘alayhi wa sallam the Kawthar (a river in Paradise whose banks are lined with tents made from hollow pearls). Therefore turn in Prayer to your Lord and sacrifice to Him alone.” [Soorah al-Kawthar 108:1-2]. So Allaah – the One free from all defects – commanded His Prophet in these noble verses that he should pray only to His Lord and that he should sacrifice to only Him, which was opposite of what the mushriks did, in that they used to prostrate to other than Allaah and to sacrifice to other than Him. Allaah – the Most High – said: “And your Lord has commanded that you worship none but Him.” [Soorah al-Israa 17:23]. And He – the Most Perfect – said: “And they have not been commanded except to worship Allaah alone making the religion purely and sincerely for Him.” [Soorah al-Bayyinah 98:5]. And there are many other verses with the same meaning. So, since sacrificing is one of the acts of ‘ibaadah (worship), then it is obligatory to make this action purely and sincerely for Allaah alone, without directing it to other than Him. Also ‘Alee ibn Abee Taalib radiallaahu ‘anhu said that the Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah curse the one who sacrifices to other than Allaah.” This has been related by Muslim in his Saheeh (no.765).
As for supplicating to Allaah and asking Him by the right of the awliyaa or by the right of His Messenger, or by the status of His Messenger – then this does not constitute shirk, but rather it is a bid’ah (innovation) which leads to shirk, in the opinion of the majority of Scholars. This is because du’aa (supplication) is an act of worship, and how it is to be done can only be known from the Revelation. And there is nothing authentically established from our Prophet sallallaahu ‘alayhi wa sallam to show the permissibility or validity of this type of tawassul (seeking the means of nearness to Allaah by invoking an intermediary) in which Allaah is asked through the right of His Prophet or the right of the awliyaa or any of His creation. So it is not permissible for any Muslim to innovate new forms of tawassul which has not been prescribed by Allaah, as He – the Most High – said: “Or do they have partners with Allaah who prescribe for them a religion which Allaah has not prescribed.” [Soorah ash-Shooraa 42:21]. And the Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever introduces into this affair of ours that which is not from it, will be rejected”, and in another authentic narration: “Whosoever does an action that I have not commanded, it will be rejected.” 7 And the meaning of this is that such innovated actions will be rejected and not accepted from its doer. Thus it is obligatory for the Muslims to restrict themselves to only what Allaah has prescribed and to beware of what people have innovated into the religion. As regards the prescribed forms of tawassul then they are: tawassul (seeking the means of nearness to Allaah) through His Names and His Attributes and by righteous actions, and by one’s eemaan (faith) in Allaah and His Messenger, and other righteous and prescribed actions similar to this. 9
1. Fataawaa Lajnatud-Daa’imah lil-Buhoothul-‘Ilmiyah wal-Iftaa (3/185-187).
2. Related by Abu Daawood in his Sunan.
3. Al-Fataawa (1/168-169).
4. Saheeh: Related by Abu Daawood (no.650) and al-Bayhaqee (2/431), from Abu Sa’eed al-Khudree radiallaahu ‘anhu. It was authenticated by an-Nawawee in al-Majmoo’ (2/189).
5. Fataawaa Muhimmah Tata’allaqu bis-Salaah (no.14).
6. Related by al-Bukhaaree (2/166) and Muslim (5/133), from ‘Aaishah radiallaahu ‘anhaa.
7. Related by Muslim (no.1817), from ‘Aaishah radiallaahu ‘anhaa.
8. Al-Fataawaa (1/17-18).
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Factors which nullify Iman and Islam : Muhammad bin Jamil Zino
Taken from his book “The Pillars of Islam and Iman – and what every muslim must know about the religion
“There are things which nullify Imân (Faith) i.e. Belief, just as there are things which nullify Wudhû’. If a person does any single one of them, he loses his state of ritual purity. The same is true with Belief. The nullifiers of Belief can be classified into four categories:First category: Denial of Rabb’s existence or reviling and speaking ill of Him.
Second category: Denial of Allâh’s right to be worshipped or worshipping anything or anyone along with Him.
Third category: Denial of any of Allâh’s Names or Attributes established in the Qur’ân and Sunnah or reviling them.
Fourth category: Denial of the role of Muhammed (pbuh) as the messenger of Allâh, or reviling His Message.
1. Denial of the existence of Rabb nullifies Imân
This first category encompasses several types:
1. Pure atheism; such as the belief of communists who deny that the universe has a creator and say: “There is no god, and life is a purely material phenomenon.” They attribute the creation and all actions to pure chance, or “nature” but forget the One Who created even the “chance” and the “nature”, as Allâh said:
“Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affaires, Guardian, etc.) over all things.” (39:62)
This category of disbeliever is more hardened in their apostasy than the polytheist Arabs of post-islamic period, and even Satan himself, as those polytheist Arabs did admit the existence of their creator as the Qur’ân states about them saying:
“And if you ask them who created them, they will surely say: ‘Allâh…'” (43:87)
and the Qur’ân mentions the statement of Satan:
“(Iblîs) said: I am better then he, You (Allâh) created me from fire, and You created him from clay.” (38:76)
It is an act of disbelief for a Muslim to say, “Nature created something or that it came into being by chance.”
2. Or if a person claims to be the Rabb; as Pharaoh claimed saying:
“I am your lord, most high.” (79:24)
3. Or to claim that there are great saints [called “Qutb” in Sufi terminology, which literally means axes (of creation)] who have control over what happens in the universe, even if this claim is accompanied with the admissions that Allâh, the Soverign Lord exists. People who have this belief are in a worse condition than the idol worshippers before Islâm, who used to admit that Allâh is the Sole Controller of the affairs of the universe, as is indicated by Allâh’s statement:
“Say: ‘Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs? They will say: ‘Allâh.’ Say: ‘Will you not then be afraid of Allâh’s punishment (for setting up rivals in worship with Allâh?'” (10:31)
4. Or the statements of some Sufis that Allâh pervades in His creation, or became incarnate in it. The Sufi, Ibn Arabi, who is buried in Damascus, said:
“The Lord is a slave, and the slave is my Lord. I only wish I knew, which one is the Mukallaf.”
[Mukallaf is a basic Sharî’ah terminology, that refers to the essential role of the adult, sane human being: That he or she is charged by Allâh with a series of duties and responsibilities, orders and prohibitions, and he will be questioned on the basis of how well he discharged his responsibilities.]
And this transgressor of the Sufis has stated:
“And the dog and the pig is nothing other then our deity, nor is Allâh other then a monk in a church.”
And Hallâj (a Sufi of Baghdad) stated: “I am He (i.e. the Rabb) and He is I.” Due to this statement of his, which he would not retract; the scholars agreed that he should be executed as an apostate. High Exalted is Allâh above what such people say. 2. Shirk (polytheism) in Worship nullifies Imân
This second category includes the denail of Allâh as the object of worship or ascribing a partner along with Allâh. It too has various manifestations:
1. Those who worship the sun, the moon, the stars, the trees, Satan or any other created being, and abandon the worship of Allâh, Who created all these things which have no power to benefit nor to harm. Allâh said:
“And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allâh Who created them, if you (really) worship Him.” (41:37)
2. Those who worship Allâh, and worship along with Him some of His creations, such as saints, as embodied in idols, grave-worship, etc. The Arab idol worshippers before Islâm were of this category, as they used to call upon Allâh only in times of hardship and pressing need, and would worship others in times of ease. As the Qur’ân described them:
“And when they embark on a ship, they invoke Allâh, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worships to others.” (29:65)
They are characterized as Al-Mushrikûn, (i.e. those who associate and attribute partners with Allâh), even though they made supplication to Allâh Alone when they were afraid of drowning at sea, because they didn’t stay like that. Instead they called upon others after He saved them.
3. Since Allâh was displeased with the idol worshipping Arabs before Islam, He branded them as Kâfiroon (i.e. the disbelievers), and ordered His Prophet to fight them, because they called upon others besides Allâh at the time of ease. He didn’t accept their whole-heartedness when they called upon Him alone in hardship, and He labelled them Mushrikîn. Therefor, what can we say about certain Muslims today, who resort to dead saints at the time of ease as well as at the time of hardship? And they ask of them only Allâh has the power to bestow, like curing the sick, and granting sustance and guidance, etc., and they forget the Creator of those saints, whereas He is the only One Who cures, the Substainer, and the Guide. And those dead people have no power at all and cannot even hear those who are calling upon them, as Allâh stated:
“…And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammed pbuh) like Him Who is the All-Knower (of each and every thing).” (35:13,14)
This verse is explicit to the effect that the dead cannot hear those who call upon them, and explicit in stating that their supplication is major Shirk.
Some of them might say: “We don’t believe that these saints and righteous people have the power to benefit or harm. We only take them as intermediaries who will intercede with Allâh on our behalf, and through them we get closer to Allâh.” Our reply to them is that the idolaters before Islâm used to hold a similar belief, as is mentioned in the Qur’ân:
“And they worship besides Allâh things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allâh.’ Say: ‘Do you inform Allâh of that which He knows not in the heavens and on the earth?’ Glorified and Exalted is He above all that which they associate as partners with Him!” (10:18)
This verse is explicit in proving that whoever worships and supplicates other then Allâh, he is a Mushrik even if he believes that those other beings cannot benefit nor harm, but only sees them as intercessors.
Allâh said about the idolaters:
“…And those who take Awliya’ (protectors and helpers) besides Him (say): ‘We worship them only that they may bring us near to Allâh.’ Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” (39:3)
This verse is explicit in proving the disbelief of those who call upon other than Allâh with the intention of getting thereby closer to Allâh.
The Prophet (pbuh) said:
“Because supplication is worship” (Tirmidhi)
4. Among the nullifiers of Belief is to rule by other than what Allâh has revealed; if it is accompanied by the belief that Allâh’s Laws are inappropriate or less appropriate, or that man made laws which contradict them are equally appropriate; Allâh said:
“…The command (or the judgement) is for none but Allâh. He has commanded that you worship non but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not.” (12:40)
And Allâh said:
“…And whosoever does not judge by what Allâh has revealed, such are the Kâfîrun (i.e. disbelievers – of a lesser degree as they do not act upon Allâh’s Laws).” (5:44)
If the ruler is applying a law other than what Allah has revealed, while believing that the revealed Law is the only Legitimate Law, but he is contradicting it on the basis of personal whims and inclinations or because of what he considers to be external pressure beyond his control, then he is injust and tyrannical or corrupt, but he did not cross the line of disbelief. This is according to the statement of Ibn Abbas who said:
“Whoever repudiates what Allâh has revealed, the he surely disbelieved, while one who accepted it (while acting in contradiction to it), he is unjust and corrupt.”
This is the interpretation of the verse chosen by the great exegete Ibn Jarîr At-Tabari, and ‘Atâ said with regard to the second state:
“A level of disbelief below the level which takes one out of Islâm.”
As for those who suspended the Laws of Allâh and replaced them with man-made laws which oppose them, believing in the validity of their man-made laws, they have disbelieved and gone out of Islâm by the consensus of the scholars.
5. Among the nullifiers of Belief is displeasure with Allâh’s Legislation, or the opinion that it is too confining and strict or that it imposes undue hardship. Allâh said:
“But no, by your Lord, they can have no Faith, until they make you (Muhammed pbuh) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (4:65)
Or to dislike the orded which is revealed, as Allâh said:
“But those who disbelieve (in the Oneness of Allâh – Islamic Monotheism), for them is destruction, and (Allâh) will make their deeds vain. That is because they hate that which Allâh has sent down (this Qur’ân and Islâmic laws, etc.), so He has made their deeds fruitless.” (47:8,9) 3. Shirk in Allâh’s Attributes nullifies Imân
This third category includes denail of some of all of Allâh’s Attributes or His Names or speaking ill of them.
1. It nullifies Belief when a believer denies the Names of Allâh or His Attributes which are established by the texts of the Qur’ân and the authentic Sunnah; for example, to deny that Allâh’s Knowledge is total, or His Power, or His Life or His Hearing or Sight or Speech or Mercy, or His Establishment over His Throne or His Transcendence above it, or His Descent to the lowest heaven or that He has a Hand or an Eye, or other than that of the Attributes which befit His Splendour and which do not resemble the attributes of anything in creation. Allâh said:
“…There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” (42:11)
In this verse Allâh denied His Resemblance to His creatures, and attributed to Himself the faculties of hearing and sight; and all His other Attributes must be understood in the same way.
2. It is an error and misguidance to interpret something some of His affirmed Attributes, and to change the meanings of the words used to describe them from their primary meaning in the Arabic language to obscure meanings, like the interpretation of the word Istawâ which means ascension and establishment above something, to mean Istilâ which means to take power. Imam Al-Bukhâri in his Sahîh transmitted the authentic interpretation of Istawâ from Mujâhid and Abul-‘Âliyah, two of the prominent scholars among the Tabi’în, the successors of the Sahâbah. The diversionary interpretation of Allâh’s Attributes leads to their denial. As the interpretation of Istawâ meaning to take power is, in fact, a denial of one of Allâh’s Attributes, which is Allâh’s Elevation above His Throne, which is established in numerous places in the Qur’ân and Sunnah. Allâh said:
“The Most Beneficent (Allâh) Istawâ (rose over) the (mighty) Throne (in a manner that suits His Majesty).” (20:5)
And Allâh said:
“Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you…” (67:16)
And the Prophet (pbuh) said:
“Allâh recorded a Book which is with Him above the Throne.” (Agreed upon)
This type of interpretation of the Divine Attributes is a form of distortion as Shaikh Muhammed Amîn Shinqeeti states in his book “Manhaj wa Darâsât feel-Asmâ’i was-Sifât – Studies in the (Divine) Names and Attributes” on page 26:
“To sum up the issue, I would like to make two points. First the interpreter should consider Allâh’s Statement to the Jews:
“…say Hittatun…” (2:58)
Hittatun means repentance, they added a letter “N” in it and said “Hintatun”, Allâh called this addition a change. Allâh said in Surah Al-Baqarah:
“But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) from the heaven because of their rebelling against Allâh’s obedience.” (2:59)
Likewise are those who interpret Allâh’s Attributes with diversionary interpretation. It was said to them Istawâ so they added an “L” and said Istawlâ. Consider the resemblance between the “L” they added and the “N” the Jews added (this point was originally mentioned by Ibn Al-Qayyim).
3. There are certain Attributes which are exclusive to Allâh, like Knowledge of the unseen, which no one in creation possesses. Allâh said in his book:
“And with Him are the keys of the Ghaib (all that is hidden), non knows them but He…” (6:59)
Allâh might reveal certain aspects of the unseen to His Messengers through Revelation when He wants, Allâh said:
“(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to non His Ghaib (unseen) except to a Messenger (from mankind) whom He has chosen (He informs him of the unseen as much as He likes)…” (72:26,27)
Among the statements of disbelief and error is the statement of the poet Al-Busairy in Qasîdah Burdah describing the Prophet (pbuh)
“Verily, from your generosity is the world and its rival (that is the Hereafter) and a part of your knowledge is the knowledge of the Tablet and the Pen.”
This world and the Hereafter are certainly part of the creation of Allâh and from His Generosity, not from the generosity or creation of the Messenger, as the poet claimed.
Allâh said:
“And truly, unto Us (belong) the last (Hereafter) and the first (this world).” (92:13)
Allâh’s Messenger (pbuh) does not know what is in the Preserved Tablet, nor what the Pen wrote, as the poet claimed, since this is part of the absolute unseen, which no one knows exept Allâh. As the Qur’ân mentioned:
“Say: None in the heavens and the earth knows the Ghaib (unseen) except Allâh.” (27:65)
As for the saints, it is only logical that they have less access to knowledge of the absolute unseen as they do not even have access to direct Revelation by which Allâh informed His Prophets and Messengers of certain aspects of the unseen, because Revelation does not descend on saints; it is reserved for Prophets and Messengers, so whoever else claims knowledge of the unseen, and whoever believes their claims, has nullified his belief in Islâm. The Prophet (pbuh) said:
“Whoever goes to a fortuneteller or astrologer and believes what he says, has disbelieved in what was revealed to Muhammad.” (Ahmad)
Occasionally the predictions of these fortuntellers do turn out true, but part of that is due to chance, because they are guessing and trying to extrapolate on what they already know. If they were really truthful in their claim to knowledge of the unseen, they would be right all the time, and they would have informed us the secrets of the Jews, and they could have uncovered all the buried treasures of the earth, and they would not be dependent on the people for money, taking their wealth from them under false pretenses.
4. Defamation of Prophets nullifies Imân
This fourth category is the rejection of any of the messengers of Allâh or defaming their characters. These are the following:
1. To deny the Message of Muhammed (pbuh) because the testimony that ‘Muhammed is the Messenger of Allâh’ is one of the pillars of Belief.
2. To disparage the Messenger of Allâh (pbuh) or his truthfulness, or his faithfulness in discharge of what he was entrusted with, or his chasteness or to revile him or make fun of him, or make light of him, or find fault with any of his documented behaviour.
3. To attack his authentic Ahâdîth (transmitted sayings) and disbelieve them, or to reject the true news which he has described for us including his documented prophecies. Examples are the appearance of the Dajjâl (the Antichrist) or the descent of Jesus who will rule by the Sharî’ah of Muhammed (pbuh) and other prophecies documented in the Qur’ân and Sunnah. It is a nullification of Imân to reject these matters after accepting the attribution of the Ahâdîth to the Prophet (pbuh) as being authentic.
4. To deny any of the Messengers sent by Allâh before Muhammed (pbuh) or to deny the stories and sayings in regards to them and their nations, as reported in the Qur’ân or by the Messenger of Allâh (pbuh) in authentic Ahâdîth.
5. To claim Prophethood after Muhammed (pbuh) for example Ghulam Ahmed, the Qâdiyâni (i.e. from Qadiyan, India), who claimed Prophethood, while the Qur’ân says in this verse:
“Muhammed (pbuh) is not the father of any man among you, but he is the Messenger of Allâh, and the Last (end) of the Prophets…” (33:40)
And the Messenger of Allâh (pbuh) said:
“I am the last one, after whom there will be no Prophet.” (Agreed upon)
And anyone who believes that there is a Prophet after Muhammed (pbuh) whether he is a Qâdiyâni (follower of the deviant heretic, Ghulâm Ahmad) or from any other group, he has disbelieved and nullified his Belief.
6. To describe the Prophet (pbuh) with attributes which belong to Allâh only, such as unlimited knowledge of the unseen, as some Sufis claim. One of their poets said:
“Oh (total) knower of the unseen, we resorted to you; Oh curer of the hearts, blessing upon you.”
7. To supplicate to the Prophet (pbuh) for what only Allâh has the power to bestow, such as supplicating for victory and help, cure of illness, etc., as is happening today among the Muslims, especially among the Sufis as their poet, Al-Busairy said:
“Whoever asks by the Messenger of Allâh gets victory, even if a lion meets him in the forest;
Never did time impose on me a hardship and I sought his protection except that I got his protection and no harm came to me.”
This conception of the station of the Prophet (pbuh) is Shirk, contradicting the unequivocal announcement of the Qur’ân:
“…And there is no victory except by the help of Allâh…” (8:10)
and contradicting the order of the Prophet (pbuh):
“When you ask, ask from Allâh, and when you seek help, seek the help from Allâh.” (Tirmidhi)
So what should we think about those who attribute to “saints” knowledge of the unseen, or make a Nadhr (a vow to give charity or perform some other optional good deed) for their sake, or dedicate animal sacrifices to them or ask of them what may only be requested of Allâh, such as sustenance or cure of illness, or victory, etc.? No doubt, these are Shirk.
8. We do not deny the miracles that appeared from the Messengers of Allâh nor those miraculous feets that came from the saints, but what we deny is making them partners with Allâh, supplicating them as we supplicate Allâh, and dedicating sacrifies to them, and undertaking a regime of optional worship for their sake. It has gotten to the point that the graves of some notable “saints” are showered with donations which are appropriated by the custodians and servants of these shrines, who then divide them among themselves, consuming people’s money under false pretenses. At the same time they are surrounded by multitudes of poor people who don’t get enough to eat for a day.
One poet said: “Our living don’t even get a Dhirham (a coin of silver), while thousands and thousands go to the dead.”
Not all of these shrines and graves even contain the body of a saint. But swindlers erect some of them as a means of taking the money of the gullible.
For example, one of my fellow teachers related to me that a certain Sufi Shaikh came to his mother’s house requesting a donation in order to erect a green flag to indicate the presence of a saint on a certain street, so she gave him some money. He bought some green cloth and fixed it to a wall and started telling people, “There is a Wali (saint) here, one of the friends of Allâh. I saw him in my dream.” And thus he started collecting money. One day the government decided to widen that street, which would require removing the grave. The man who had started the whole story started telling people that they had tried to remove it, but the equipment used had broken, and some people believed him, and this rumor started circulating, which caused the government to proceed with caution. The Mufti of that country himself told me that the government called him in the middle of the night to the site of that saint’s grave. He found it surrounded by soldiers. Then the excavator was brought and the grave was dug up. The Mufti looked inside and found nothing there, and knew the whole thing was a lie and fabrication.
Another example, which I heard from a teacher in the Haram in Makkah: One poor man met another and they complained to each other of their poverty. Then they saw a saint’s grave which was filled with welth. One said to the other: “Come on, let’s dig up a grave and put a saint in it, and the money will start rolling in.” His friend agreed, so they set out until they came to a braying donkey. They killed it and laid it to rest in a pit, they raised a mausoleum with a dome over it. And then both of them proceeded to roll around in the dust of the grave to get the Barakat (blessing) from it. When people passing by asked them what they were doing they said: “This is the grave of the saint Hubaish bin Tubaish, who worked miracles which defy description.” People were taking in by their spell and they began laying donations before the grave as charity and to fulfill vows, until they had gathered great wealth. When they started dividing it, they got into argument and started shouting at each other, which attracted a crowd of spectators. One of the two said: “I swear to you by this saint I didn’t take anything from you.” His friend said: “You swear to me by this saint while the both of us know there is a donkey in this grave that we buried together?” The people were astonished and felt foolish due to the donations they had made as vows, and took them back after beating the two men.
from “The Pillars of Islam and Iman – and what every muslim must know about the religion”
Written by: Muhammad bin Jamil Zino
Published by dar-us-salam
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Increasing Eemaan (Faith) : Shaykh Ibn Baz
Shaykh `Abdul `Aziz ibn Baz
Fataawaa Lajnatud-Daa’imah lil-Buhoothul `Ilmiyyah wal-Iftaa, 3/185-187
Al-Istiqaamah Newsletter, Issue No. 2, Safar 1417
Question:
I begin my question by seeking your advice that I may benefit from you with regards to how I may increase my eemaan (faith?)…
Answer:
We advise you to recite the Qur’aan frequently and that you increase in your hearing of it and in your recitation of it. Reflect and consider its meaning to the best of your ability and what you do not understand of it, then ask the people of knowledge of your country about it, or write to those outside of your country from the Scholars of Sunnah (Prophetic guidance).
We also advise you to increase in the dhikr (remembrance) of Allaah with such remembrances and supplications that are authentically related, such as saying laa ilaaha illallaah (that none has the right to be worshipped except Allaah), or saying subhaanallaah wal-hamdulillaah wa laa ilaha illallaahu wallaahu akbar (declaring Allaah free from all imperfections, praising Him and declaring that none has the right to be worshipped except Him and that He is greater), and their like.
For this purpose, we urge you to refer to books such as al-Kalimut-Tayyib of Ibn Taymiyyah, al-Waabilus-Sayyib of Ibn al-Qayyim, Riyaadhus-Saaliheen and al-Adhkaar both by Imaam an-Nawawee, and their like.
This is because the remembrance of Allaah increases eemaan (faith) and causes hearts to attain tranquility, as Allaah – the Most High – said:
“Indeed in the remembrance of Allaah do hearts find tranquility.”
[Soorah ar-Ra`d 13:28].
Also preserve your five daily Prayers, your Fasting and the rest of your obligations – along with hoping in Allaah’s mercy and forgiveness and relying upon Him in all your affairs. Allaah – the Most High – said:
“The Believers are only those who, when Allaah is mentioned, feel a fear in the hearts, and when His Verses are recited to them, it increases their eemaan (faith), and they put their trust and rely upon Allaah alone. They are those who perform the Prayer and spend out of that which We have given them, they are Believers in truth. For them are grades of dignity and nobility with their Lord, and also forgiveness and generous provisions.” [Soorah al-Anfaal 8:2-4]
Related Link:
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Explaining The Fundamentals Of Faith : Shaykh ibn Uthaymeen
Translated into English by: Dr. Saleh As-Saleh
Click the Below link to Download the PDF
Explaining the Foundations of Faith (Sharh Usool Al Eemaan) – Shaykh Uthaymeen – Dr Saleh as Saleh
Chapter 1: The Religion of Islam
Islam is the religion that Allah sent to Muhammad (sallallaahu alaihi wa-sallam) and made it the final and most complete religion for His slaves. Allah perfected, in this religion, the bounties that He bestowed on His salves, and accepts only Islam from them. He said, what translated means: “Muhammad (sallallaahu alaihi wa-sallam) is not the father of any man among you, but he is the Messenger of Allah, and the Last (end) of the Prophets.” [33:40], “This day, I have perfected your religion for you, completed My favor upon you, and have chosen Islam for you as your religion.” [5:3], “Truly, the religion with Allah is Islam.” [3:19] and, “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” [3:85]
Allah obligated all mankind to follow Islam:
“Say (O Muhammad (sallallaahu alaihi wa-sallam): “O mankind! Verily, I am sent to you all as the Messenger of Allah, to Whom belongs the dominion of the heavens and the earth. There is none who has the right to be worshipped but He; It is He Who gives life and causes death. So believe in Allah and His Messenger (Muhammad (sallallaahu alaihi wa-sallam), the Prophet who can neither read nor write, who believes in Allah and His Words (this Qur’aan, the Torah and the Gospel), and follow him so that you may be guided” [7:158]. Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallaahu alaihi wa-sallam) said, what translated means, “By Whom the soul of Muhammad is in His Hand! No member of this nation, no Jew or Christian, hears of me and does not believe in what I was sent with, but he will be of the people of the Fire.” [Saheeh Muslim]
Believing in the Messenger means believing in what was revealed to him, coupled with acceptance and submission; without them the belief is not sufficient. This is why Abu Talib, the Prophet’s (sallallaahu alaihi wa-sallam) uncle, was not a believer in the Messenger, although he believed in what he was sent with and confirmed that Islam was the best religion, (but without acceptance or adherence to Islam).
Islam contains all of what brings benefit, which was also contained, in previous religions. Islam, however, is suitable for implementation anytime, anywhere and by any nation. Allah said to His Messenger (sallallaahu alaihi wa-sallam), what translated means, “And We have sent down to you (O Muhammad (sallallaahu alaihi wa-sallam)) the Book (this Qur’aan) in truth, confirming the Scripture that came before it and dominant over it” [5:48]. The meaning of “suitable for implementation at anytime, anywhere and by any nation,” is that Islam brings only benefit to mankind, whenever and wherever it is implemented. Islam is not under the control, and thus is not to be altered by, any nation living at any given time at any given place, as some people would want it to be.
Islam is the religion of truth. It is the religion that Allah guaranteed aid and dominance for whoever firmly adheres by it. He said, what translated means, “It is He who has sent His Messenger (Muhammad (sallallaahu alaihi wa-sallam) with guidance and the Religion of Truth (Islam), to make it superior over all religions even though the disbelievers hate it.” [9:33] and, “Allah has promised those among you who believe, and do righteous, good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, which He has chosen for them (Islam). And He will surely give them in exchange a safe security after their fear (provided) they (the believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the rebellious (disobedient to Allah).” [24:55].
Islam contains belief and Law: It is a complete religion, both in its belief and in its Law. It demands from its followers the following:
1 Believing in Taw’hid (Oneness) of Allah and disbelieving in Shirk (polytheism).
2. Being truthful and not lying.
3. Being just, that is to deal comparable things with equality, and abandoning injustice.
4. Being honest and abandoning treachery.
5. Preserving one’s promises and contracts and not breaking them.
6. Being dutifully good to one’s parents and not cutting ties of kinship.
7. Keeping relations with relatives and not cutting them.
8. Being good with neighbors and not harming them.
In general, Islam orders Muslims to have the best possible conduct and forbids all bad behavior. It requires Muslims to enjoin every righteous deed and avoid every evil deed. Allah said, what translated means, “Verily, Allah enjoins justice, Al-I’hsan (excellence in religion), giving (help) to kith and kin, and forbids all evil (deeds), Al-Munkar (all that is prohibited) and injustice. He admonishes you, that you may take head)’ [16:90]
Chapter 2: The Pillars of Islam and Eeman
The Pillars of Islam are the cornerstones on which Islam is built. There are five pillars of Islam. They are mentioned in the Hadeeth of ibn Omar (radiyallaahu anhuma), that the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, ‘Islam is built around five (pillars):
1. The testimony that there is no god except Allah and that Muhammad (sallallaahu alaihi wa-sallam) is His slave and Messenger,
2. To establish prayer,
3. To give Zakaat (obligatory charity),
4. To fast in Ramadhan, and,
5. To perform Hajj (pilgrimage).” [Saheeh Muslim and Saheeh al-Bukharee]
1. The Shahadah (the testimony) that there is none worthy of worship except Allah and that Muhammad (sallallaahu alaihi wa-sallam) is His slave and Messenger, requires solid belief, in the heart, in it. This belief must also be confirmed by the tongue. It is called Shahadah (testimony) to show that when a believer believes in it, his belief is as solid as if he is an eyewitness. This Shahadah is one cornerstone, although it contains many aspects that must be taken as belief. This testimony (comprised of two testimonies as is apparent), is considered one cornerstone, either because it contains testifying that Muhammad (sallallaahu alaihi wa-sallam) is only a conveyer of the Message from Allah and His slave and Messenger, thus completing the testimony that Allah is One or because these two testimonies together are the reason behind the acceptance of deeds by Allah. Deeds are neither valid nor accepted unless they are done with sincerity for the sake of Allah alone, and this is called “Ikhlas,” and through following the way of the Messenger of Allah (sallallaahu alaihi wa-sallam).
Realizing the essence of this testimony, that there is no god except Allah, is a result of Ikhlas (sincerity) to Allah. Realizing the essence of testifying that Muhammad (sallallaahu alaihi wa-sallam) is His slave and Messenger, comes as a result of following the Messenger of Allah. This magnificent testimony leads to many sweet results. It frees the hearts and souls from being enslaved to the creation and from following other than the Messenger.
2. Establishing the prayers means to worship Allah by praying to Him. One must preserve the prayers by establishing them on time and in the best manner, as taught by the Prophet (sallallaahu alaihi wa-sallam). Rewards for establishing the prayers include tranquility and happiness that are felt in the heart. Prayer also leads one to abandoning evil deeds and behavior.
3. Paying Zakat is worshipping Allah by paying the amount of charity obligated on the ones who have enough money or possessions that require paying Zakat. Paying the required Zakat leads to cleansing the heart from the evil of misery. It also fulfills the needs of Islam and Muslims.
4. Fasting Ramadhan contains worshipping Allah by fasting during the days of this month, by not eating or drinking from dawn to sunset. Fasting trains the souls to abandon what is preferred and desired, seeking the pleasure of Allah.
5. Performing Hajj (pilgrimage to Makkah) is worshipping Allah by visiting the Holy House to perform the rituals of Hajj. Hajj trains the souls to spend time and physical effort, seeking to obey Allah. This is why Hajj is considered a type of Jihad (struggle).
These fruits of performing the pillars of Islam, along with many others we did not mention, make the Muslim nation pure and clean. They lead the nation to preserving the religion of Truth and dealing with the creation in the best manners of justice and truthfulness. All other acts of the religion depend on how well these pillars are preserved. The Ummah (Muslim nation) can reach success as long as its members preserve the religion. This Ummah will not reach the desired success as long as the religion is not fully respected and preserved.
Whoever wants to be certain of the above-mentioned facts, let him read the following Ayat (verses), “And if the people of the towns had believed and had piety, certainly, We should have opened for them blessings form the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (of evil deeds). Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep? Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they play? Did they then feel secure against the plot of Allah? None feels secure form the plot of Allah except the people who are lost” [7:96-99]. Let him also read the history of previous nations, which gives valuable lessons for whoever is in possession of a mind that comprehends and is rightly guided. This history is a light for those whose hearts are not blocked from the truth. All our dependence is on Allah.
Pillars of Islamic Belief
Islam, as we explained before, is belief and Laws. We mentioned some pillars of the Laws. These pillars are the basis of Islamic Law. As for the Islamic ‘Aqeedah (creed), its pillars are: Believing in Allah, His Angels, His Books, His Messengers, the Last Day and the good or bad that Qadar (predestination) brings. These pillars are mentioned in the Book of Allah and the Sunnah of His Messenger (sallallahu alaihi wa-sallam).
Allah said, what translated means, “Righteousness is not that you (only) turn your faces towards the East and (or) the West (in prayers); but righteousness is (the quality) of the one who believes in Allah, the Last Day, the Angels, the Book and the Prophets” [2:177], and with regards to Qadar, “Verily, We have created all things with Qadar. And Our Commandment is but one, as the twinkling of an eye.” [54:49].
In the Sunnah, the Messenger of Allah said, in answer to Gibreel when he asked him about Iman (belief), “Iman is to believe in Allah, His Angels, His Books, His Messengers, the Last Day, and to believe in the Qadar and what it brings of good or bad.” [ Saheeh Muslim]
Chapter 3: The Belief in Allah
1 – Belief In Allah’s Existence Allah’s existence is affirmed through Fitrah (the innate purity that Allah creates in every human being), the Mind, the Shari’ah (Islamic Law) and the senses.
a) As for the Fitrah, we say the following: Allah created the belief in Him in every human being. Mankind needs not to be taught this belief or think about how to possess it. However, the ones who have this Fitrah corrupted will not benefit from it. The Prophet (sallallahu alaihi wa-sallam) said, what translated means, “Every newly born will be born having Fitrah. However, his parents will either convert him to Judaism, Christianity or Majocism (fire worshipping).” [Saheeh al-Bukhari]
b) The Human Mind must be used to prove the existence of Allah. All this creation, of old and new, must have a Creator who invented and started it. This creation could not have come to existence on its own or by chance. It could not have created itself, because it did not exist beforehand. Therefore, how can it create? Also, the creation could not have been started by accident or chance. Everything that exists must have a Creator who brought it into existence. Creation is magnificent in organization, coherent and correlated in its existence. There is a reason and originator behind every act. All this nullifies the saying that this entire universe was started by chance. What was started by chance cannot be organized in its form because it did not have any organization before it was formed. What makes what was created by chance to be this organized? If all this creation neither could have created itself nor was it created by chance, then it must have an Originator, Allah, the Lord of the worlds. Allah mentioned this reasoning in the Quran, “Were they created by nothing, or were they themselves the creators?” [52:35].
This Ayah means that men were neither created without a Creator nor did they create themselves. Therefore, Allah is the One who created them. This is why when Jubair ibn Mut’im (radiyallaahu anhu) heard the Messenger (sallallahu alaihi wa-sallam) recite this Surah until he reached, “Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the Treasures of your Lord? Or are they the tyrants with authority to do as they like?” [52:35-37],
Jubair, a disbeliever then, said, “My heart almost flew (from the power of this reasoning mentioned in the Surah). This was the first time that Iman entered my heart.” [Saheeh al-Bukhari]
c) – As for the Shari’ah, all divine religions testify to the fact that Allah created the world. All Laws that were sent with these divine and revealed religions contain what benefits mankind. This is evidence to the existence of a Wise and All-Knowing Lord Who knows what brings benefit to His creation, All divinely-revealed religions describe a universe that is self evident to the existence and ability of Allah, Who Creates what He Will.
d) – Also, the senses must be used to prove the existence of Allah. We know that Allah accepts the supplication from whoever seek His aid and help, and that He brings them the benefits that they desire. This is clear evidence to the existence of Allah, who said, what translated means, “And (remember) Noah, when he cried (to Us) aforetime We listened to his invocation.” [21:76] and, “(Remember) when you sought help from your Lord and He answered you?” [8:9].
Anas ibn Malik (radhi allahu anhu) said, “An Arabian (Bedouin) man entered (the Masjid) on Friday while the Prophet was delivering the speech. He said: ‘O Messenger of Allah! (Our) possessions are destroyed, (our) children are hungry. Ask Allah for us.’ He (the Prophet (sallallahu alaihi wa-sallam) raised his hands in supplication (to Allah). All of a sudden, mountain-like clouds were formed. He did not descend from his Minbar (the podium) until I saw rain falling through his beard. On the second Friday, this Arabian man, or someone else, stood up and said: ‘O Messenger of Allah (sallallahu alaihi wa-sallam), Buildings have collapsed and possessions are flooded. Ask Allah for us.’ He (the Prophet (sallallahu alaihi wa-sallam) raised his hands and said: ‘O my Lord! Around us and not on us.’ Wherever he pointed to an area (of the sky), they (the clouds) dispersed.” [Saheeh al-Bukhari]
Allah’s acceptance of supplication has been and still is a known matter until today. It is given to those who are true in their seeking refuge in Allah and perform supplication in the correct manner to ensure its acceptance. Also, there are the signs that Allah gave His Prophets, which are called miracles. People witnessed or heard these miracles. They are clear evidence that the One who sent the Messengers exists, and He is Allah the All Mighty.
These miracles are activities that are beyond the capability of mankind. Allah gave them to His Messengers as a way of aiding them and giving them victory. An example of these miracles is the sign given of Moses. Allah ordered him to strike the sea with his stick, and the sea parted into twelve separate pads between mountains of water on each side of these parts, “Then We inspired Moses (saying): “Strike the sea with your stick. And it parted, and each separated part (of that sea water) became like the huge, firm mass of a mountain.” [26:63]. Another example is the miracle of Jesus. He was given the power by Allah to raise the dead from their graves and back into life. Allah said about him, what translated means, “And I bring the dead to life by Allah’s leave.” [3:49] and, “And when you (O Jesus) brought forth the dead by My Permission.” [5:110]
A third example is the miracle Muhammad (sallallahu alaihi wa-sallam) performed. His tribe, Quraysh, asked him to perform a miracle. He pointed to the moon and it separated into two parts while his people were witnessing the incident. Allah said about this miracle, what translated means, “The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away, and say: “This is continuous magic.” [54:1-2].[4] All these miracles, that Allah gave to His Messengers as an aid and victory and that were witnessed by their nations, are proof that Allah exists.
2 – Belief In Allah’s Lordship This means to believe that Allah is the Lord, alone, and that He has no partners or helpers. The Rabb (Lord) is the One who Creates and Commands. There is no creator except Allah and there is no owner of the universe except Him. The Commandment and the Control is His. He said, what translated means, “Surely, His is the Creation and commandment.” [7:54] and, “Such is Allah your Lord; His is the Kingdom. And those whom you invoke or call upon instead of Him, own not even a Qitmir (the membrane over the date-stone).” [35:13]. Only a few people rejected Allah’s Lordship. These are the arrogant ones who deny what they believe deep in their hearts. This happened from Pharaoh, when he said to his people, as was mentioned in the Qur’aan, “I am your lord, most high.” [79:24] and, “O chiefs! I know not that you have a god other than me!” [28:38].
However, what he said was not his true belief. Allah said, what translated means, “And they belied them (Our Signs) wrongfully and arrogantly, though their own selves were convinced thereof” [27:14].
Also, Moses said to Pharaoh, as was mentioned in the Quran, ”Verily, you know that these Signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences of His Oneness and Might). And I think you are, indeed, O Pharaoh, doomed to destruction.” [17:102]. The Arab disbelievers of old used to confirm Allah’s Lordship, although they associated others with Him in worship.
Allah said, what translated means, “Say: “Whose is the earth and whosoever is therein? If you know!” They will say: “It is Allah’s!” Say: “Will you not then remember?” Say: “Who is the Lord of the seven heavens and the Lord of the Great Throne?” They will say: “Allah.” Say: “Will you not then fear Allah?” Say: “In Whose Hands is the sovereignty of everything? And He protects (all), while against Whom there is no protector, if you know?” They will say: “(All this belongs) to Allah.” Say: “How then are you deceived and turn away from the truth?)” [23:84-89],
And indeed if you ask them: “Who has created the heavens and the earth?” They will surely say: “The All-Mighty, the All-Knower created them.” [43:9]
and, “And if you ask them who created them, they will surely say: “Allah.” How then are they turned away (from His worship)” [43:87].
Allah’s order comprises of both, His running of the universe and the Commandment. He is the One who controls the creation and the One who does what He will, according to His Wisdom. He is also the One who gives the Commandment organizing aspects of worship and dealings, according to His Wisdom. Whoever takes anyone, besides Allah, to be the one who commands acts of worship or types of dealings, will have committed Shirk (disbelief, association in worship) with Allah. This act negates Iman.
3 – The Belief That He Is the ILAH: Allah is the Ilah, meaning He is the Worshipped One Who has no partners. This Ilah is worshipped with love and reverence. He said, what translated means, “And your Lord is One Lord, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful.” [2:163]
and, “Allah bears witness that none has the right to be worshipped but He, and the Angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice, none has the right to be worshipped but He, the All-Mighty, the All-Wise.” [3:18].
All things that are taken as gods, besides Allah, are false gods, “That is because Allah is the Truth (the Only True God), and what they (the disbelievers) invoke besides Him, it is falsehood. And verily, Allah is the Most High, the Most Great.” [22:62].
To call these things “gods,” does not make them gods. Allah said about some idols, Al-Lat, Al-’Uzzaa and Manat, “They are but names which you have named, you and your fathers, for which Allah has sent down no authority” [53:23].
Yousef (Joseph) said to his two companions in jail, as was mentioned in the Quran, “Are many different lords (gods) better or Allah the One, the Irresistible? You do not worship beside Him but only names, which you have forged, you and your fathers, for which Allah has sent down no authority.” [12:39-40].
All Messengers used to say to their nations, “Worship Allah! You have no other God but Him.” [23:23]. However, the disbelievers refused to accept this call. They took others as gods besides Allah. They worshipped them besides Allah, calling them when aid and help were needed. Allah refuted the disbelievers in their taking these idols as gods besides Him, using two logical arguments:
The first argument: These idols, that were taken by the disbelievers as gods, do not have any attributes that qualify them to be gods. These false gods were created and do not create. They can neither bring about benefit for whoever worships them, nor can they fend harm off. They cannot give life or take it away. They neither own nor are they partners in the kingdom of the heavens and earth. Allah said, what translated means, “Yet, they have taken besides Him other gods that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead)” [25:3],
“Say (O Muhammad): ‘Call upon those whom you asset (to be associate gods) besides Allah, they possess not even the weight of an atom, either in the heavens or on the earth, nor they have any share in either, nor is there for Him any supporter from among them.” [34:22-23] and,
“Do they attribute as partners to Allah those who created nothing but they themselves are created? No help can they give them, nor can they help themselves.” [7:191-192].
If this is the case with false gods, then taking them as gods is a true misguidance and the lowest of all acts. The second argument: The Mushrikeen (polytheists) are among those who confirmed that Allah, alone, is the Lord, the Creator, the One Who Has the ownership of everything and the One Who gives protection and no one can give protection to anyone from His Might. This confirmation requires from these disbelievers to worship Allah alone. He said, what translated means, “O Mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become among the pious. Who has made the earth a resting place for you, and the sky as a canopy, and sent down rain from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped).” [2:21-22],
“And if you ask them who created them, they will surely say: “Allah”. How then are they turned away (from His worship)?” [43:87]
and, “Say (O Muhammad): “Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: ‘Allah.” “Say: “Will you not then be afraid of Allah’s punishment?” Such is Allah, your Lord in truth. So after the Truth, what else can there be, save error? How then are you mined away? [10:31-32].
4 – The Belief In Allah’s Names and Attributes. This belief requires accepting whatever Allah described of Himself in His Book or in the Sunnah of His Messenger (sallallahu alaihi wa-sallam). The Names and Attributes must be accepted without alteration [1], rejection [2], and precise description of their true nature or equating them with attributes of the creation. Allah said, what translated means, “And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who deny His Names. They will be requited for what they used to do.” [7:180],
“His is the highest description in the heavens and in the earth. And He is the All-Mighty, the All-Wise.” [30:27] and, “There is nothing like unto Him, and He is the All-Hearer, the All Seer.” [42:11].
Two groups have fallen into misguidance concerning this matter:
One of them is Al-Mu’attilah (the refuters). This group rejected the Names and Attributes, or some of them, claiming that to accept them is to equate Allah with His creation. This claim is false for many reasons following are two of them:
1. This claim leads to false conclusions that Allah’s Words are in Opposition to each other. Allah is the One who confirmed these Names and Attributes and denied that there is anything that resembles Him. If confirming these Names and Attributes leads to equating Allah with the creation, then this will lead to the conclusion that Allah’s Words are full of discrepancies and refute each other.
2. For two things to have an attribute of some kind, does not mean that they are equal or look-likes. One can witness two persons who are both called “a human who hears, sees and speaks.” However, this description of both does not mean that they are of equal capabilities in their hearing, sight or speech. One can also see that animals have hands, legs and eyes. However, this does not mean that animals are equal in every respect with regards to their hands, legs and eyes. If disparity is this wide between that which creation possess of attributes or names, then the disparity between the Creator and creation is even greater and more evident.
The second misguided group is called “Al- Mushabbihah.” They confirmed the Names and the Attributes. Yet, they equated them with the names and attributes of the creation. They claimed that this is what the Texts mean. They claimed that Allah reveals to His slaves what they can comprehend. This claim is false for many reasons, some of them are: Allah’s resemblance with His creation is false and is refuted with the mind and the Laws of Shari’ah. Texts of the Qur’aan and Sunnah cannot lead to falsehood in their meanings.
Allah revealed what His slaves can understand of the general meaning. However, the true nature of what these meanings are like is a knowledge that only Allah possesses, especially with regards to the true nature of His Names and Attributes. Allah confirmed that He is the All-Hearer. Hearing means to comprehend sounds. However, the true nature of Allah’s Hearing is unknown. Creation vary in their hearing capability. The difference between Allah’s Hearing and the hearing of creation is even greater and more evident. Also, Allah confirmed that He Istawa (Mounted or Settled) on His Throne. To mount and settle on a throne is known in the general meaning of the word “mounted,” or “settled.” The true nature of Allah’s mounting on His Throne is unknown. Mounting on something varies with regards to different creation. To mount on a chair is unlike mounting on a wild camel. If Istiwaa’ is this different between creation, then how can the Istiwaa’ of Allah be compared to the Istiwaa’ of creation? The difference between them is greater and more evident. Benefits of Believing in Allah, in the way described above, leads to many benefits for the believers:
1. To truly realize the Taw’hid of Allah, by depending only on Him and hoping in, fearing and worshipping Him alone.
2. To prefect one’s love and reverence of Allah, and according to His Might as described by His Most-Beautiful Names and Most-High Attributes.
3. To truly give one’s worship to Allah, by adhering to His Commandments and abandoning His Prohibitions.
FOOTNOTES
[1] TAAWEEL – Introducing change in a statement, leaving out the meaning understood by it, expressing and accepting such a meaning which the words may indicate in a doubtful sense. In the present context (i.e. Attributes of Allaah) it means rejecting the true meaning of Attributes of Allaah, as understood by the companions (radiyallaahu anhum), and giving preferences to one own understanding.
[2] TA’TEEL (Rejecting,Leaving or Vacating). It means negating the Attributes of Allaah and denying them with His Self. The difference between Taqweel and Ta’teel is that in the latter case the real meaning is denied which is proved by the Qur’aan and the Hadith. While in Tahreef the explanation of the text is done with such meanings that are false and the word does not prove them. So Ta’teel includes Tahreef. Wherever there is Tahreef, Ta’teel is certainly there, but the reverse is not true. If someone tries to prove the false meaning and denies the real meaning, he is committing both Ta’teel and Tahreef
Chapter 4: Belief In The Angels
The Angels are a matter of the unseen. They are created by Allah and they worship Him. They have no attributes that qualify them to be gods or lords. Allah created them from light, and He bestowed on them the bounty of obeying Him at all times. He gave them the power to carry and implement His orders, “And those who are near Him (the angels) are not too proud to worship Him, nor are they weary (of His worship). They glorify His praises night and day, (and) they never slacken (to do so).” [21:19-20]. They are so numerous that only Allah can count their numbers. Anas (radiyallaahu anhu) said, while narrating the story of the Prophet’s (sallallaahu alaihi wa-sallam) ascension to heaven, that Al-Bait Al-Ma’amoor (the House in heaven that is always inhabited. It is, for the inhabitants of heaven, like the Kaa’bah for the people of earth) was raised for the Prophet (sallallaahu alaihi wa-sallam) in heaven so he can see it. Each day, seventy thousand Angels pray in this House, and when they exit from it, they will never get back into it (this shows how numerous the angels are).[Saheeh al-Bukharee and Saheeh Muslim]
Belief In The Angels Has three Parts
1. Belief in their existence.
Belief in what we were told of their names, such as Jibreel, and also belief in other angels whom we were not informed of their names.
2. Belief in what we were told of their attributes. The example to this is the description of Jibreel. The Prophet (sallallaahu alaihi wa-sallam) told us that he saw Jibreel in the shape that Allah created him, having six hundred wings and larger than the horizon. The angels may change their shapes, by the order of Allah. They may take the shape of men. Allah sent Jibreel to Maryam (Mary) and he came to her in the shape of a man. He was also sent to Prophet Muhammad (sallallaahu alaihi wa-sallam), while he was sitting down with his companions, in the shape of a man, wearing very white clothes with very dark hair, a stranger to the companions, yet no evidence of traveling was apparent on him. He sat next to the Prophet and laid his knees next to the Prophet’s knees and put his hands on the Prophet’s thighs. He asked the Prophet about Islam, Iman, Ih’san (excellence in the religion) and the Last Hour and its signs. The Prophet (sallallaahu alaihi wa-sallam) answered him. Then, Jibreel left. The Prophet (sallallaahu alaihi wa-sallam) said to his companions, “This was Jibreel, He came to you to teach you your religion.” [Saheeh Muslim popularly known as the HADEETH of JIBREEL]
Also, Allah sent the angels to Ibrahim (Abraham) and Lut in the shape of men.
Belief in the tasks that they perform, by the order of Allah. They praise Allah and worship him at all times without the slightest boredom or fatigue. Some angels may have special tasks to fulfill, a few have been mentioned below;
Jibreel is the honorable angel, whom Allah sends down with revelation to the Prophets and Messengers. Mikaeel is the angel who is controlling rain and Vegetation by the order of Allah. Israfeel is the angel who must blow in the Horn when the Hour (Last Day) has started and when it is time to resurrect the dead. An angel is the keeper and supervisor of Hell. The Angel of death captures the souls at death. There are angels who supervise fetuses in the wombs. When a fetus is four months old, Allah sends down an angel and orders him to record the fetus’s sustenance, maximum age, deeds and if miserable (destined to Hell) or happy (destined to Paradise). There are angels who record deeds of mankind. They have a record of everyone’s deeds. There are two angels for each person, one to the right and the other to the left. There are other angels who question the dead when they are in their graves. Two angels come to all dead persons and ask each one of them about the Lord he worshipped, the religion he followed and the Messenger he obeyed.
Benefits of Believing In The Angels
1. Knowing Allah’s Might, Strength and Power. All the strength of creation is a sign of the Strength of the Creator.
2. Thanking Allah because He takes care of mankind. He appointed angels to protect them, record their deeds and other beneficial tasks.
3. Loving the angels because they are true worshippers of Allah.
Some misguided people reject that the angels exist in a physical form. They claim that the angels are the potential for good that creation possesses. This is a direct rejection to the Book of Allah, the Sunnah of His Messenger (sallallaahu alaihi wa-sallam) and the Ijmaa’ (consensus) of Muslims. Allah said, what translated means: “All the praises and thanks be to Allah, the (Only) Originator of the heavens and the earth, Who made the Angels messengers with wings, two or three or four).” [35:1], “And if you could see when the angels take away the souls of those who disbelieve (at death), they smite their faces and their backs.” [8:50], “And if you could but see when the unjust (disbelievers) are in the agonies of death, while the angels are stretching forth their hands (saying): “Deliver your souls.” [6:93], “Until when fear is banished from their (the angels’) hearts, they (the angels) say: “What is that your Lord has said?” They say: “The Truth. “And He is the Most High, the Most Great” [34:23] and, “And angels shall enter unto them from every gate (saying): ‘Peace be upon you for that you preserved in patience! Excellent indeed is the final Home (Paradise).” [13:23-24].
The Messenger of Allah (sallallaahu alaihi wa-sallam) said, what translated means, “When Allah likes a slave, He calls on Jibreel, saying: ‘Allah loves so and so (person), therefore, love him.’ Then, Gibreal loves him. Afterwards, Jibreel calls on the inhabitants of heaven, saying: ‘Allah loves so and so (person), therefore, love him.’ Then, the people of heaven love him. Afterwards acceptance (among the community of believers) will be granted for him in earth.”[3] and, “When the day of Friday comes, there stand angels at each of the Masjid’s doors. They record the first then the next (one to come to the Masjid). When the Imam sits down (waiting for the call to prayer to end so he can start the speech), they close the books and they come to listen to the Thikr (the remembrance of Allah contained in the Friday speech).” [Saheeh al-Bukharee]
The above texts are clear in their meaning that the angels have physical forms and are not a state of the mind, as the misguided claim. The true meaning of these texts, which states that the angels exist in a physical form, is accepted by the entire Ummah.
Chapter 5: Belief In The Books
Kutub (books) is plural for Kitab (a book). They are called Kutub because they are written (maktoob). Books, here means the Books that Allah sent down to His Messengers as a mercy and guidance for mankind. These Books are designed to lead mankind to what brings them happiness in this life and in the Hereafter.
There are four aspects of believing in the Books
1. To believe that they are truly sent down by Allah.
2. To believe in the Books that mankind were informed of, like the Qur’aan, sent down to Muhammad (sallallaahu alaihi wa-sallam), the Torah, sent down to Moses, the Injeel (the Gospel), sent down to Jesus and the Zaboor (the Psalms), sent down to David. We also believe in the other Books, sent down by Allah, even though we do not know their names.
3. To believe in whatever the Books contained, like whatever is contained in the Qur’aan and sections of previous Books that have not been corrupted.
4. To implement the Commandments contained in these Books, unless Allah commanded to the contrary through Naskh (over ruling). We must accept whatever these Books contained of Commandments, even if we do not know the wisdom behind them. All previous Books were over-ruled by the Qur’aan. Allah said, what translated means, “And We have sent down to you (O Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture that came before it and dominant over it.” [5:48]. This means that the Qur’aan is dominant over all other Books. Therefore, no Commandment contained in other than the Qur’aan can be implemented unless it is in agreement with the Qur’aan.
Benefits Of Believing In The Books
1. Knowing that Allah takes care of His slaves by sending down Books for their guidance.
2. Knowing Allah’s Wisdom in whatever He commands. He commanded each nation with what is suitable for them, “To each among you, We have prescribed a Law and a Clear Way.” [5:48].
3. Thanking Allah for His bounties, because He sent down these Books to lead mankind to guidance.
Chapter 6: Belief In the Messengers
The Messengers are sent to deliver a Message. They are the ones to whom Allah has sent down revelation and who conveys His Law to mankind. Allah ordered them to deliver these Messages.
The first Messenger to be sent was Noah and the last one was Muhammad (sallallaahu alaihi wa-sallam). Allah said, what translated means, “Verily, We have inspired you (O Muhammad) as We inspired Noah and the Prophets after him.” [4:163]. Anas ibn Malik (radiyallaahu anhu) narrated that the Prophet (sallallaahu alaihi wa-sallam) said, during his Hadeeth about Shafa’ah (the right of intercession on mankind’s behalf that Allah grants to His Messenger on the Last Day), “Mankind come to Adam to intercede on their behalf but he declines, saying: ‘Go to Noah, the First Messenger that Allah sent…” [Saheeh al-Bukharee] Also, Allah said, what translated means, “Muhammad (sallallaahu alaihi wa-sallam) is not the father of any man among you, but he is the Messenger of Allah, and the Last (end) of Prophets.” [33:40].
Allah sent Messengers to every nation and provided them with Laws that their nations must follow. Some Messengers were sent to revive a Message of a previous Messenger. Allah said, what translated means, “And verily, We have sent among every nation a Messenger (proclaiming): “Worship Allah (alone), and avoid all Taghut (false deities).” [16:36], “And there never was a nation but a warner had passed among them).” [35:24] and, “Verily, We did send down the Torah (to Moses), therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s will, judged the Jews.” [5:44].
The Messengers are only humans and they do not possess any attributes that qualify them to be gods. Allah described His Messenger, Muhammad (sallallahu alaihi wa-sallam), the master of all Messengers and the best of mankind, saying, what translated means, “Say (O Muhammad (sallallahu alaihi wa-sallam): “I possess no power of benefit or harm to myself except as Allah will. If I had the knowledge of the Unseen, I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” [7:188] and, “Say (O Muhammad): “It is not in my power to cause you harm, or to bring you to the Right Path.” Say: (O Muhammad): “None can protect me from Allah ‘s punishment (if I were to disobey Him), nor should I find refuge except in Him.” [72:21].
The Messengers are only humans. They get sick and they die, they need to eat and drink and they have other human needs. Abraham described his Lord, saying, as was mentioned in the Qur’aan, “And it is He Who feeds me and gives me to drink And when I am ill, it is He Who cures me; And Who will cause me to die, and then will bring me to life (again).” [26: 79-81]. Also, the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “I am only human, just like you, I forget as you forget, therefore, when I forget, remind me.” [Saheeh al-Bukharee and Saheeh Muslim]
Allah described the Messengers, while praising them, that they reached the highest attainable degrees in worshipping Him. He said about Noah, what translated means, “Verily, he was a grateful slave.” [17:3], and about Muhammad (sallallaahu alaihi wa-sallam), “Blessed be He Who sent down the Criterion (of right and wrong, this Qur’aan) to His slave (Muhammad (sallallaahu alaihi wa-sallam) that he may be a Warner to the ‘Alamin (Mankind and the Jinn).” [25:1], and about Abraham, Isaac and Jacob, “And remember Our slaves, Abraham Isaac and Jacob, (all) owners of strength (in worshipping Us) and (also) of religious understanding. Verily, We did choose them by granting them the Remembrance of the home (in the Hereafter). And they are in Our Sight, verily, of the Chosen and the Best.” [38:45-47], and about Jesus, “He was not more than a slave. We granted Our favor to him, and We made him an example to the Children of Israel.” [43:59].
Belief In The Messengers Has Four Parts
1. To believe that the Messages are truly from Allah. Whoever disbelieves in one Messenger, will have disbelieved in all Messengers. Allah said, what translated means, “The people of Noah belied the Messengers.” [26:105]. Allah considered the people of Noah disbelievers in all Messengers, although they only disbelieved in one Messenger. Therefore, the Christians, who disbelieve in Muhammad (sallallahu alaihi wa-sallam) and do not follow him, are disbelievers in Jesus, the Son of Mary. Jesus gave the glad tidings of the coming of Muhammad (sallallahu alaihi wa-sallam) to the Christians. This glad tidings will be of no benefit to the Christians if they do not follow Muhammad (sallallahu alaihi wa-sallam) to guidance and the Straight Path.
2. To believe in the Messengers whom we were told about, like Muhammad (sallallaau alaihi wa-sallam), Abraham, Moses, Jesus and Noah (alaihum as-salam). These are the five strongest Messengers. Allah mentioned them in two verses of the Qur’aan, “And (remember) when We took from the Prophets their Covenant, and form you (O Muhammad (sallallahu alaihi wa-sallam)), and from Noah, Abraham, Moses and Jesus, son of Mary.” [33:7] and, “He (Allah) has ordained for you the same Religion (Islam) which He ordained for Noah, and that which We have inspired in you (O Muhammad (sallallahu alaihi wa-sallam)), and that which We ordained for Abraham, Moses and Jesus, saying you should establish Religion (by implementing the Commandments) and make no divisions in it.” [42:13]. We must also believe in all other Messengers and Prophets whom their names were not mentioned to us, “And, indeed We have sent Messengers before you (O Muhammad (sallallaahu alaihi wa-sallam)), of them some We have related to you their story and some We have not related to you their story.” [40:78].
3. To believe in all what the Messengers have conveyed to us.
4. To implement the Laws of the Messenger who was sent to us, Muhammad (sallallaahu alaihi wa-sallam), the final Messenger. Allah sent Muhammad (sallallaahu alaihi wa-sallam) to all mankind, “But no, by your Lord, they can have no Faith, until they make you (O Muhammad (sallallaahu alaihi wa-sallam)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [4:65].
Benefits Of Believing In The Messengers
1. Knowing how Allah takes care of His slaves by sending them Messengers to guide them to His Path. The Messengers teach their nations how to worship Allah, because the human mind cannot know how Allah should be worshipped without guidance from Him.
2. Thanking Allah for this great bounty.
3. Dutifully loving, respecting and praising the Messengers of Allah. They are Allah’s Messengers; they worshipped Him, conveyed His Message and gave the best advice to His slaves.
Many rebellious people rejected their Messengers, claiming that Allah’s Messengers cannot be human. Allah mentioned this claim and refuted it, “And nothing prevented men from believing when the Guidance came to them, except that they said: “Has Allah sent a man as (His) Messenger?” Say: “If there were on the earth, angels walking about, in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.”” [17:94- 95]. Allah refuted this claim, saying that the Messengers must be sent from among humans, because they are sent to the people of earth, who are humans. If the inhabitants of earth were angels, then Allah would have sent Messengers from among the angels to them. Allah mentioned what the disbelievers in the Messengers said, “You are no more than, human beings like us! You wish to turn us away from what our fathers used to worship. Then bring us a clear authority (a clear sign that supports what you say).” Their Messengers said to them: “We are no more than human beings like you, but Allah bestows His grace to whom He will of His salves. it is not ours to bring you an authority (proof) except by the permission of Allah.” [14:10-11]
Chapter 7: Belief In the Last Day
The Last Day is the Day when mankind will be resurrected to be asked about their deeds and receive reward or punishment for them. It is called “the Last Day,” because it is the last day, no day after that. Afterwards, people of Paradise will permanently reside and take their places in it, and people of Hell will permanently reside and take their places in it.
Belief In The Last Day Has Three Parts
1. To believe in the Resurrection. – The Resurrection happens when the Horn will be blown for the second time. Afterwards, mankind will be resurrected to face the questioning by the Lord of the worlds. They will neither be wearing shoes nor circumcised, and they will be naked and visible to others on this state, (however, everyone will be absolutely preoccupied with what they are going to face and the hardship of the Day of Resurrection). Allah said, what translated means, “As We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it.” [21:104].
The Resurrection is a true event that the Qur’aan, the Sunnah and the consensus of Muslims have confirmed. Allah said, what translated means, “After that, surely you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” [23:15-16]. The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “On the Day of Resurrection, Mankind wilt be resurrected while they are bear-footed and naked.” [Saheeh al-Bukharee and Saheeh Muslim]
The Muslims are unanimous on confirming the Day of Resurrection. This is the wisdom of Allah, for He decreed that creation will have a day of reckoning for their deeds after He sent them Messengers to inform them of His Commandments. He said, what translated means, “Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” [23:115] and, “Verily, He Who has given you (O Muhammad (sallallaahu alaihi wa-sallam)) the Qur’aan will surely bring you back to the Ma’ad (place of return).” [28:85].
2. To believe in the Reckoning – In the Last Day, the slave will be rewarded or punished for his deeds. This fact was also confirmed by the Qur’aan, the Sunnah and the consensus of Muslims. Allah said, what translated means, “Verily, to Us will be their return. Then verily, for Us will be their Reckoning.” [88:25-26], “Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof and they will not be wronged.” [6:160] and, “And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it And Sufficient are We as Reckoners.” [21:47].
The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “Allah will bring the believer closer to Him, and will shield him form being exposed (for his evil deeds in front of everyone). He will say: ‘Do you remember such and such (evil) deed? Do you remember such and such (evil) deed?’ He will say: ‘Yes, O my Lord!’ When He gets his confessions for his evil deeds, and he (the salve) thinks that he is close to destruction, he will say: ‘I have preserved you (from being exposed in front of others for these evil deeds) during your lifetime. Today, I forgive them for you.’ Then, he will be given his record of deeds. As for the disbelievers and the hypocrites, they will be called in public: ‘These are the ones who lied on their Lord (did not follow His Guidance sent down with their Prophets). Therefore, Allah’s curse will befall the unjust ones.” [Saheeh al-Bukharee and Saheeh Muslim]
And,“Whoever intends to perform a good deed, and performs it, Allah will record it for him as ten deeds, to seven hundredfold, to many more folds. Whoever intends to commit and evil deed, and commits it, Allah will record it as one evil deed.” [Saheeh al-Bukharee and Saheeh Muslim]
Muslims are unanimous that the Day of Reckoning will come. This is the Wisdom of Allah. He revealed the Books, sent down the Messengers and commanded that they be accepted, followed and obeyed. He commanded that whoever oppose them (the Books and the Messengers) are to be fought. He permitted shedding their blood, and the seizure of their children, women and possessions. If there will not be a Day of Reckoning, then this Commandment will be time wasted. Allah is immune form such joyful play. “Then surely, We shall question those (people) to who it (the Book) was sent and verily, We shall question the Messengers. Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We were not absent.’ [7:6.7].
3. To believe in Paradise and Hell. They are the final destination for whoever deserves either one of them, and for eternity. Paradise is the destination of the ultimate happiness and joy that Allah prepared for the believers who feared Him, believed in what He required from them to believe and obeyed Him and His Messenger. They are the ones who were sincere to Allah and followers of His Messenger. Paradise contains, of Allah’s bounties, “What no eye has ever violated, what no ear has ever heard of and what no mind has ever imagined (of joys that Allah hid for the believers).” [4] Allah said, what translated means, “Verily, those who believe (in Allah) and do righteous, good deeds, they are the best of creatures. Their reward with their Lord is Gardens of Eternity, underneath which rivers flow, they will abide therein forever, Allah Well-Pleased with them, and they with Him. That is for him who fears his Lord.” [98:7-8] and, “No person knows what is kept hidden for them of joy as a reward for what they used to do.)’ [32:17].
As for Hell, it is the destination of torment and punishment that Allah prepared for the unjust disbelievers. They are the ones who disbelieved in Him and disobeyed His Messengers. Hell contains kinds of punishment and torment that no one could ever imagine. Allah said, what translated means, “And fear the Fire, which is prepared for the disbelievers.” [3: 131] “We have prepared for the wrongdoers, a Fire whose walls will be surrounding them. And if they ask for help (relief, water etc.) they will be granted water like boiling oil that will scald their faces. Terrible the drink, and an evil dwelling.” [18: 29] and, “Verily, Allah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein, they will abide forever, and they will find neither a protector nor a helper. On the Day when their faces will be turned and rolled form all sides in the Fire, they will say: “Oh, would that we had obeyed Allah and obeyed the Messenger (Muhammad).” [33:64-66]
Belief in Life After Death: Believing in the Last Day requires Muslims to also believe in life after death and in the following:
1. The questioning in the grave. The dead will be asked, in their graves, about the lord, the religion and the Prophet they followed during their lifetime. Allah will lead the believer to say what is necessary, saying, “Allah is my Lord. My religion is Islam. My Prophet is Muhammad (sallallaahu alaihi wa-sallam).” As for the unjust, Allah will lead him to misguidance saying, in answer to the above questions “What! What! I do not know.” Also! the hypocrites and the ones who always had doubts about Allah, the religion and the Prophet (sallallaahu alaihi wa-sallam), will say, “I do not know. I heard people say something and I followed them.” [Saheeh al-Bukharee and Saheeh Muslim]
2. The torment or joy in the grave. The unjust, the disbelievers and the hypocrites will be tormented in their graves. Allah said, what translated means, “And if you but see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands (saying): “Deliver your souls; this day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject his Ayat (proofs, signs, evidences, etc.) with disrespect” [6: 93] and about Pharaoh’s people, “The Fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): “Cause Pharaoh ‘s people to enter the severest Torment” [40:46].
Zaid ibn Thabit (radiyallaahu anhu) narrated that the Prophet (sallallaahu alaihi wa-sallam) said to his companions what translated means, “I would have asked Allah to let you hear what I am hearing from the punishment in the grave, but for the fear that you would not bury each other after that” Then the Prophet (sallallaahu alaihi wa-sallam) turned his face towards them, saying, “Seek refuge in Allah from the torment of the Fire.” They said, “We seek refuge in Allah from the torment of the Fire.” He said, “Seek refuge in Allah from the torment of the grave.” They said, “We seek refuge in Allah from the torment of the grave.” He said, “Seek refuge in Allah from all calamities, apparent or hidden.” They said, “We seek refuge in Allah from all calamities, apparent or hidden.” He said, “Seek refuge in Allah from the calamity of Al-A‘war Ad-Dajjal (the False Messiah).” They said, “We seek refuge lit Allah from the calamity of Al-A‘war Ad-Da.jjal.” [Saheeh Muslim]
As for joys of the grave, they are given to the believers. Allah said, what translated means, “Verily, those who say: “Our Lord is Allah (alone),” and then they stood fast on them (these words that they say), on them the angels will descend (at the time of their death) (saying): “Fear you not, nor grieve! But receive the glad tidings of Paradise which you have been promised?” [41:30] and, “Then why do you not (intervene) when (the soul of a dying person) reaches the throat? And you at the moment are looking on? But We (our angels who take the soul) are nearer to him than you, but you see not. Then why do you not, if you are exempt from the reckoning and recompense (punishment). Bring back the soul (to its body), if you are truthful? Then if he (the dying person) be of those near ones (close to Allah), (there is for him) rest and provisions, and a Garden of Delights (Paradise).” [56: 83-89].
Al-Baraa’ ibn ‘Azib narrated that the Prophet (sallallaahu alaihi wa-sallam) said about the believer, that after he is asked by the angels (about the lord, the religion and the Messenger he followed) and after he replies (saying that his Lord is Allah, his religion is Islam and his Messenger is Muhammad (sallallaahu alaihi wa-sallam), “A caller from heaven will say: ‘My slave has said the truth. Therefore, furnish him (his grave) from Paradise, dress him from Paradise and open a door for him to Paradise.” Then he said, “He will receive from its tranquility and perfume. His grave will be enlarged for him the distance that his sight reaches.” [Musnad Ahmad & Aboo Dawood]
Benefits of Believing in the Last Day
1. The desire to do righteous, good deeds, seeking the good results in the Last Day.
2. The fear from committing and approving of evil deeds, fearing the torment of the Day of Reckoning.
3. The believer feels that this belief makes him forget the hardships he faces in this life. He is preoccupied with working righteousness trying to reach the joys and good rewards of the Last Day.
Some disbelievers reject the idea of life after death saying that this is not possible. This claim is false. Religion, the senses and the mind are used to refute this claim.
As for Religion, Allah said, what translated means: “The disbelievers pretend that they will never be resurrected (for the account). Say (O Muhammad): “Yes! By my Lord, you will certainly be resurrected, then you will be informed (and recompensed for) what you did, and that is easy for Allah.” [64:7] All Scriptures are unanimous on this matter.
As for the Senses, Allah demonstrated to his slaves how He raised the dead in this life. In Surat Al-Baqarah. Allah mentioned five examples:
1. The People of Moses said to him, “We will no believe in you unless we see Allah without a barrier.” They were seized by death and then Allah resurrected them. To remind the Children of Israel with this story, Allah said, what translated means, “And (remember) when you said: “O Moses: We shall never believe in you till we see Allah Plainly.” But you were seized with a thunder-bolt (lightening) while you were looking. Then We raised you up after your death, so that you might be grateful.” [2:55-56].
2. The story of the murdered man whom the Children of Israel differed as to who killed him. Allah ordered them to sacrifice a cow and strike him with some of its parts. so he can tell them who killed him, “And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allah brought forth that which you were hiding. So We said: “Strike him (the dead man) with a piece of it (the cow).” Thus Allah brings the dead to life and shows you His signs so that you may understand.” [2:72-73].
3. The story of the nation that escaped from its land for fear of death by the hands of their enemies, although their number was in the thousands. Allah made death seize them and then raised them back to life, “Did you (O Muhammad (sallallaahu alaihi wa-sallam)) not think of those who went forth from their homes in thousands, fearing death? Allah said to them: “Die.” And then He restored them to life. Truly, Allah is full of Bounty to mankind, but most men thank not.” [2:243].
4. The story of the person who passed by a village that all its inhabitants had died. He could not imagine that Allah can resurrect them. Allah made death seize him for a hundred years and then raised him from the dead, Or (think you of) such as he who passed by a town all in utter ruins. He said: “Oh! How will Allah ever bring it to life after it’s death?” So Allah caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)?” He (the man) said: “(Perhaps) I remained (dead) a day or a part of a day.” He said: “Nay, you have remained (dead) for a hundred years, look at your food and at your drink, they show no change; and look at your donkey! And thus We have made of you a Sign for the people. Look at the bones, how We bring them together and clothe them with flesh.” When this was clearly shown to him, he said: “I Know (now) that Allah is Able to do all things.” [2:259].
5. The story of Abraham who asked Allah to show him how He raises the dead. Allah ordered him to kill four birds, cut them in parts and spread the parts over the surrounding mountains. He told him to call the dead birds, and that he did. These parts were collected (by Allah’s Power) and the birds came back to life and they came to Abraham. Allah said, what translated means, “And (remember) when Abraham said: “My Lord! Show me how You give life to the dead. “ He (Allah) said: “Do you not believe?” He (Abraham) said: “Yes (I believe), but to be stronger in faith.” He said: “Take four bird, then cause them to incline towards you (slaughter them, Cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.” [2:260].
These are five examples of incidents that happened. They prove that raising the dead can happen by the will of Allah. We mentioned before that Jesus raised the dead from their graves, by the will of Allah.
As for the Mind, there are two ways to correctly use it to confirm raising the dead:
1. Allah is the One who started the creation of heavens and earth. The One who is Capable of starting the creation is also Capable of restarting it. Allah said, what translated means, “And He is Who originates the creation, then will repeat it (after it has been perished), and this is easier for Him.” [30:27] and, “As We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it.” [21:104] and to the one who denied that Allah will give life to the bones when they have rotted away, “Say (O Muhammad (sallallaahu alaihi wa-sallam)): “‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation.” [36:79].
2. It is noticed that the soil can become dry and that trees and plants die. When Allah sends the rain, the soil comes back to life and plants of all kinds grow and become green. The One who brings life back to the dead soil is Capable of raising the dead. Allah said, what translated means, “And among His Signs (in this), that you see the earth barren, but when We send down water (rain) to it, it is stirred to life and growth (of vegetation). Verily, He Who gives it life, surely. (He) is Able to give life to the dead (on the Day of Resurrection). Indeed! He is Able to do all things.” [41: 39] “And We send down blessed water (rain) from the sky then We produce therewith gardens and grain (all harvests that are reaped). And tall date-palms, with ranged clusters; A provisions for (Allah’s) slaves. And We give life therewith to dead land. Thus will be the Resurrection (of the dead).” (50:9-11].
Some misguided people reject punishment or joy in the grave claiming that this cannot happen. They claim that if one exhumes the dead, he will find the grave as it was left and that it did not change in size. This claim is rejected by the Shari’ah, the senses and the mind:
As for the Shari’ah, we mentioned some texts before. These texts confirm the punishment or joy in the grave. Ibn Abbas (radiyallaahu anhuma) said, “The Prophet passed by some walls in Madinah. He heard the screams of two persons who were being punished in their graves.” The Prophet (sallallaahu alaihi wa-sallam) mentioned the reasons behind this punishment, “One of them did not protect himself (his clothes) form urine. The other one was spreading (sawing) differences (between people).” [Saheeh ab-Bukharee]
As for the Senses, we know that, while dreaming, the one who is asleep sees that he is enjoying a huge space or that he is feeling pain because he is squeezed in a small area. Sometimes, one’s sleep is interrupted because of such nightmares, although he is still in his bed. Sleeping is similar to dying. Allah said, what translated means, “It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keep those (souls) for which He had ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.” [39:42]
As for the Mind, sometimes one sees dreams that may later happen in real life. Some Muslims may see the Prophet in their dreams. Whoever sees the Prophet, on the shape that he was described in books of Hadith, is saying the truth in that he saw him. This happens while one is still in his bed. If this is the case in this material life, what about matters of the other life?
As for their claim that when one exhumes a dead body, that no signs of abnormal change, either in the body or the grave itself, are detected, we say the following:
1. The Shari’ah cannot be rejected by depending on these doubts. These doubts can easily be refuted, providing one uses his mind. There is a popular saying: “There are many who refute a truth, while the problem lies with their limited comprehension.”
2. Life in the grave is a matter of the unseen. The senses cannot unveil the unseen. If matters of the unseen are unveiled by the senses, then belief in the unseen will not have any useful meaning, in which case believing or disbelieving is irrelevant, since there would be no matters of the unseen to believe in.
3. Only the dead feel the punishment or joy in the grave. Also, the one who is dreaming is the only one who is experiencing the pain of being squeezed in a small space or the joy of being in an open area. Others do not feel the same as the one who is experiencing these dreams, although he is still in his bed. The Prophet (sallallaahu alaihi wa-sallam) used to receive revelation while he was among his companions and the companions did not hear the revelation. Sometimes, the angel came in the shape of an invisible man. The companions did not see the angel while he was delivering revelation to the Messenger.
4. Humans have limited comprehension and understanding of the universe. They only understand what Allah gave them the capability to understand. They do not understand all of the existence. The seven heavens, the earth and all that which is therein praise Allah. Allah, sometimes, gives the power to some of His creation to hear such praise. Humans cannot hear such praise. Allah said, what translated means, “The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.” [17:44]. Also, devils and the Jinn go about in the earth. The Jinn came to the Messenger and listened to his recitation of the Qur’aan. When he finished, they went back to their nation to convey the Message to them. However, this creation is out of the reach of human’s Comprehension, “O Children of Adam! Let not Satan deceive you, as he got your parents (Adam and Eve) out of Paradise, stripping them of their raiment, to show them their private parts. Verily, he and his soldiers see you from where you will not see them. Verily, We made the devils protectors (and helpers) for those who believe not.” [7:27]. Creation can neither reach what is beyond their comprehension nor understand all the existence. Therefore, one cannot dispute ‘flatters of the unseen that he cannot comprehend.
Chapter 8: Belief In Al-Qadar
Al-Qadar is Allah’s predestination of measurements and sustenance of everything and everyone, according to His Knowledge and Wisdom.
Aspects Of Belief In Al-Qadar
1. Knowledge – The belief that Allah’s Knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah’s Knowledge encompasses all of His Actions and actions taken by His slaves.
2. Writing – The belief that Allah recorded everything in a Book that He kept with Him, called “A1-Lawh’ Al-Mah’foodh” (The Preserved Book). He said, what translated means, “Know you not that Allah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh’ Al-Mah’footh). Verily, that is easy for Allah.” [22:70].
Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, “Allah recorded the measurement of all matters pertaining to Creation fifty thousand years before He created the heavens and earth.” [Saheeh Muslim]
3. The belief that nothing, whether related to Allah’s Actions or actions taken by His slaves, can happen without His Permission. He said, what translated means, “And your Lord Creates whatsoever He wills and chooses.” [28: 68], “ And Allah does what He will.” [14: 27] and, “He it is Who shapes you in the wombs as He pleases.” [3: 6]. As for actions taken by His creation, Allah said, “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [4:90] and, “And if Allah had willed, they would not have done so. So leave them alone with their fabrications.” [6:137].
4. The belief that Allah created all creation, all what they possess of attributes and all their actions, “Allah is the Creator of all things, and He is the Guardian over all things.” [39:62] and, “He has created everything, and has measured it exactly according to its due measurements.” [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur’aan, “While Allah has created you and what you make.” [37:96].
Believing in the Al-Qadar, as described above, does not mean that people have no power over the actions they chose to take. Islamic Shari’ah and Reality confirm that the person has a will of his own:
As for the Shari’ah, Allah said about one’s own will, what translated means, “So, whosoever wills, let him take a Return to his Lord (by obeying His Commandments).” [78:39] and, “So go to your tilt (have sexual relations with your wives) when and how you will (not in the anus).” [2:223]. As for one’s own power over his actions, “So keep your duty to Allah as much as you can; listen and obey.” [64:16] and, “Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [2:286].
As for the Reality of things, every human knows that he has a power and a will of his own. He uses his power and will to indulge in or avoid actions of his choice. Mankind distinguish between what they do by their own power and between what they have no power over, like shivering due to illness or extreme cool. However, the power and will of mankind is under the control of Allah’s Will and Power, “To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allah wills, the Lord of the worlds.” [8 1:28-29]. The universe is Allah’s property and nothing happens in His Kingdom without His Knowledge and Permission.
Belief in Al-Qadar, as explained above, does not provide an excuse for mankind to sin or abandon what they are obligated to do. This excuse can be rejected using the following arguments:
1. Allah said, what translated means, “Those who took partners (in worship) with Allah will say: “If Allah had Willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will). “Likewise bellied those who were before them, till they tasted of Our Wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie” [6:148]. The disbelievers did not have a valid excuse when they said that what they did was according to A1-Qadar. If this excuse was valid, then why will Allah punish them for their sins?
2. Allah said, what translated means, “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers And Allah is Ever All-Powerful, All-Wise.” [4:165]. Sending down the Messengers took place according to A1-Qadar, also. This is why the disbelievers cannot use Al-Qadar as an excuse for not believing, because Al-Qadar provided them with the means to escape Allah’s punishment by following His Messengers.
3. Ali-ibn-Abi Talib (radiyallaahu anhu) said that the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “One’s final destination, in Hell or Paradise, is already determined for each one of you.” A man said, “Should we depend (on this fact), O Messenger of Allah (meaning to abandon working deeds)?” He said, “No. Perform deeds, because everyone will be helped (to go on the path that he chooses and reach his destiny).” Then he read the Ayah. “As for him who gives (in charity) and keeps his duty to Allah and fears Him…” [92:5].” [1]
4. Allah conveyed His Commandments to His slaves and did not require them to do what is beyond their capacity. “So keep your duty to Allah (and fear Him) as much as you can.” [64:16], and “Allah burdens not a person beyond his scope.” [2:286]. If the slave is forced to do whatever deeds he performs, then Allah would have required from him what is beyond his capacity, and this is a false belief. For this reason, Allah forgives sins that take place because of ignorance or forgetfulness.
5. Al-Qadar is a matter of Allah’s Knowledge. No one can uncover his own Qadar but after it happens. One’s intention to perform a deed precedes the action itself. He does not know what Al-Qadar holds for him. Therefore, Al-Qadar is not a valid excuse for sinning and abandoning the Commandments.
6. One always seeks what is convenient for him. No one of sane mind would abandon what brings material benefit to him, saying that Al-Qadar forced him to take this course of action. Therefore, why would one use Al-Qadar as an excuse for abandoning what brings benefit to him in matters of religion and not do the same for matters of life?
If a man has to choose between two countries to move to, one of them is chaotic, full of incidents of murder, looting, rape, insecurity and hunger. Would he choose to go to this country or would he go to another country, which is safe for him and secure, with abundance in material joys, where one’s honor, possessions and human rights are preserved? There is no doubt that this man would choose the second country, where he will be safe and secure. No one of sane mind would choose to go to the first country, claiming that this is his Qadar. Therefore, why would one choose what ends him up in Hell, rather than Paradise, in the Last Life, claiming that this is his Qadar?
When one is sick and is given a medicine to take, he will take the medicine even though he does not like its taste. When one is told to go on a diet, he would not eat the food that he likes, in order to satisfy this diet and to stay fit. No one of sane mind would refuse to take medicines or go on medical diets, claiming that this is his Qadar. Therefore, why would one abandon implementing Allah’s and His Messenger’s Commandments, thus bringing Allah’s Wrath on him, claiming that this is his Qadar?
7. If one of those, who abandon the Commandments and indulge in sinning, comes under attack on his honor or possessions, would he accept the excuse of the attacker, if he says that he attacked him because it was his Qadar to attack him, and therefore he is not to be blamed? Indeed No! Therefore, why does this person refuse Al-Qadar as an excuse for whoever attacked him, while he depends on Al-Qadar as an excuse for abandoning Allah’s rights on him?
It was reported that Omar ibn Al-Khattab (radiyallaahu anhu) was brought a man who was caught stealing. Omar ordered that this man’s hand be cut off. The man said, “Wait, O leader of the believers. I only stole because this was in the Qadar of Allah.” Omar said, “And we are cutting your hand because it is in the Qadar of Allah.”
Benefits Of Belief In Al-Qadar
1. Depending on Allah alone when one indulges in any action. Taking the necessary precautions is not the cause of one’s success in the intended actions. All matters are under the full control of the Qadar of Allah.
2. When one succeeds in performing an action, he must not be proud of himself. All good deeds are successfully performed because of Allah’s bounty, because He ordained that this matter to be successful. To be proud will make one forget to thank Allah for permitting him to successfully perform this deed.
3. Believing in Al-Qadar leads one to feel satisfied, safe and secure. All incidents that happen to a person are a result of Allah’s Qadar. One should not feel miserable for losing or not gaining what he likes. All this happens according to the Qadar of Allah. Allah is the King and Lord of the heavens and earth and His Qadar will happen exactly as He Will, “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lawh’ Al-Mah’footh), before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not prideful boasters.” [57:22-23]. The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “Pleasing is the attitude of the believer. All of his matters are righteous. This is only for the believer. If a joy is brought to him, he thanks (Allah for it). This is better for him. If a calamity befalls him, he is patient. This is also good for him.” [Saheeh Muslim]
Two groups fell into misguidance with regard to Al-Qadar:
1. Al-Jabriyyah – This group claimed that the person is forced to do whatever he does and that he has no power or will of his own.
2. Al-Qadariyyah – They claimed that the person has a will and power independent of Allah’s Will and Power.
The Shari’ah and Real Life are used to refute the first group, Al-Jabriyyah.
As for the Shari’ah, Allah confirmed that humans have a will and power of their own, ‘Among you are some that desire this world and some that desire the Hereafter. [3:152], “And say: “The Truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the unjust, a Fire whose walls will be surrounding them.” [18:29] and. “Whosoever does righteous, good deeds, it is for (the benefit of) his own-self and whosoever does evil, it is against his own-self, and your Lord is not at all unjust to (His) slaves.” [41:46].
As for Real Life, everyone knows the difference between his actions, like eating, drinking, selling and buying, and between what is beyond his power, like shivering and accidentally falling off a roof, for example. The first type of actions are his. He chooses them on his own will using his own power. The second type of actions are beyond his control.
The Shari’ah and The Mind are also used to refute the second group, Al-Qadariyyah.
As for the Shari’ah, Allah created everything and nothing happens without His permission. He said that all actions taken by His slave happen by His Will, “Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed, some of them believed and others disbelieved, If Allah had willed, they would not have fought against one another, but Allah does what He likes.” [2:253] and, “And if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect (about evildoers), that I will fill Hell with Jinn and mankind together.” [32:13].
As for The Mind, the universe is Allah’s Kingdom and mankind are a part of this Kingdom. Therefore, all mankind are owned by Allah. The slave cannot do anything in this Kingdom unless its Lord, Allah, gives him permission.
FOOTNOTES
[1] Saheeh aL-Bukhari & Saheeh Muslim (the wordings are by Al-Bukhari)]. Muslim’s narration of this Hadith reads, “All will be helped to satisfy what they were created for.” The Prophet (sallallaahu alaihi wa-sallam) ordered the companions to perform righteous, good deeds and not to depend on Al-Qadar.
Chapter 9 : The Goals Of Islamic Belief –(Aqeedah)
A person’s goals are the destination that he wishes to reach by taking certain actions. The Islamic ‘Aqeedah (belief) has goals and values that are the destination of whoever preserves it:
1 – Seeking the Pleasure of Allah and worshipping Him alone. Allah is the Creator who has no partners. Therefore, He alone must be worshipped and His Pleasure must be intended by every action one takes.
2 – Freeing the mind from the confusion caused by not following this ‘Aqeedah. Whoever does not believe in this ‘Aqeedah is either an atheist who is worshipping material means or is a follower of misguidance and darkness caused by false beliefs.
3 – Gaining psychological and intellectual satisfaction. The ones who believe in this ‘Aqeedah do not fall victim to psychological complexes or confusion. This ‘Aqeedah builds a direct and strong relationship between the Lord and His salve. The believer accepts Allah as the Lord, the Legislator and The King. He is satisfied with this belief. His heart is pleased with the following of Islam and he would not exchange this pleasure for anything else.
4 – Purifying one’s intentions and deeds. This ‘Aqeedah protects one from falling into misguidance in acts of Worship or in dealings with others. It requires its followers to follow the path set by the Messengers. This path leads to Safety and Purity in the hearts and actions.
5 – Being serious with regards to all matters. One does not pass the chance to do righteous, good deeds, but he takes any chance to gain Allah’s rewards. One is always on his guard against any path that leads to sin, fearing Allah’s punishment. This ‘Aqeedah requires its followers to believe in the Resurrection and the Day of Reckoning, “(For all there will be degrees (or ranks) according to what they did. And your Lord is not unaware of what they do ” [6:132].
The Prophet also encouraged this attitude, “The strong believer is better and more liked by Allah than the weak believer. However, each one of them has (a certain degree of ) goodness. Seek what brings benefit to you and depend on Allah. Do not be weak if any calamity befalls you, do not say: ‘Had I done that, then this would not have happened.’ Only say: ‘Allah has ordained (this matter) and whatever He will He does.’ “Had I,” opens the door wide for the Devil to do his work” [Saheeh Muslim]
6 – Establishing a strong nation that strives to preserve its religion and solidify its gains. This nation disregards the losses it concurs while striving to preserve the religion. Allah said, what translated means, “Only those are the believers who have believed in Allah and His Messenger, and afterwards doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful” [49:15].
7 – Reaching happiness in this life and in the Last Life, by leading individuals and groups to guidance and gaining their Lord’s bounties and good rewards, “Whoever works righteousness, whether male or female, while he (or she) is a true believer (in Allah) verily, to him We will give a good life (in this world), and We shall pay them certainly a reward in proportion to the best of what they used to do (Paradise in the Hereafter).” [16:97].
These are some of the goals that Islam seeks for its followers to reach. We pray that Allah helps us and the rest of Muslims to reach them.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Shahada:Confession of a Muslim : Dr. Muhammed Taqi-udin Al- Hilali
La ilaha ill Allaah, Muhammad-ur- Rasul-Allaah
[None has the right to be worshipped but Allaah, and Muhammad (sallalahu alayhi wa sallam = May the peace and blessings of Allaah be upon him) is the Messenger of Allaah ].
We have noticed that most of the Europeans and others, who embrace Islam, do not understand the reality of the meaning of the first fundamental principle of Islam, i.e. “La ilaha ill Allaah (None has the right to be worshipped but Allaah – and Muhammad (sallalahu alayhi wa sallam) is the Messenger of Allaah.” So I consider it essential to explain something of the meanings of this Great Sentence (i.e. Principle) in some detail:
La ilaha ill Allaah, Muhammad-ur-: Rasulullah
“None has the right to be worshipped but Allaah ….. and Muhammad (sallalahu alayhi wa sallam) is the Messenger of Allaah” It has three aspects : A, B and C.
Aspect A: It is that, you have. to pledge a covenant with (Allaah), the Creator of the Heavens and Earth, the Ruler of all that exists, the Lord of Majesty and Highness, on four points (or conditions):
Point 1: A confession with your heart that the-Creator (of everything) is Allaah, it is that you have to say: “I testify that the Creator of all the universe including the stars, the planets, the sun, the moon, the heavens, the earth with all its known and unknown forms of life, is Allaah.. He is the Organizer and Planner of all its affairs. It is He Who gives life and death, and He (i.e. .Allaah -Alone) is the Sustainer, and the Giver of Security, etc. “And this is called your confession for the Oneness of the Lordship of Allaah,” — “TAUHID Ar-Rububiyya”.
Point 2: A confession with your heart that you have to say: “I testify that: None has the right to be worshipped but Allaah Alone. The word “Worship” (i.e. ‘Ibadah) carries a great number of meanings in the Arabic language: It conveys that all kinds of worship are meant for Allaah (and none .else, whether it be an angel, Messenger, Prophet, Jesus-son of Mary, Ezra, Muhammad, saint, idol, the sun, the moon and all other kinds of false deities). So pray to none but Allaah, invoke none but Allaah, ask for help from none (unseen) but Allaah, swear by none but Allaah, offer an animal as sacrifice to none but Allaah,…etc., and that means – all what Allaah and His Messenger (sallalahu alayhi wa sallam) order you to do, (in His Book. The Qur’an and in the As-Sunna (Legal ways of Prophet Muhammad , sallalahu alayhi wa sallam ) you must do, and all that Allaah and His Messenger (sallalahu alayhi wa sallam) forbid you, you must not do.” And this is called (your confession for the) “Oneness of the Worship of Allaah.”– “Tauhid Al-Uluhiyya”. And that you (mankind) worship none but Allaah.
Point 3: A confession with your heart that you have to say: “O Allaah! I testify that all the best of names and the most perfect qualities with which You have named or qualified Yourself in Your Book (i.e. the Qur’an) or as Your Prophet Muhammad (sallalahu alayhi wa sallam) has named or qualified You, with his statement,” …… I confirm that all those (names and qualifications) are for You without changing their meanings or neglecting them completely or giving resemblance to others.” As Allaah said: “There is nothing like unto Him and He is the All-Hearer, the All-Seer.” (Qur’an 42:11). This Holy Verse confirms the quality of hearing and the quality of sight for Allaah without resemblance to others (the creation), and likewise. He also said: “To one whom I have created with Both My Hands,” ( Qur’an 38:75).
and He also said: “The Hand of Allaah is over their hands.” (Qur’an 48: 10)
This confirms two Hands for Allaah, but there is no similarity (i.e. they are NOT like human hands) for them. Similarly Allaah said: “The Most Beneficent (Allaah) “Istawa” (rose over) the (Mighty) Throne.” (Qur’an 20:5).
So He rose over the Throne really in a manner that suits His Majesty. And Allaah is over His Throne over the seventh Heaven, as the slave-girl pointed towards the Heavens, when Allaah’s Messenger (Muhammad sallalahu alayhi wa sallam ) asked her as to where Allaah is? He only comes down over the first (nearest) Heaven to us on the Day of ‘Arafat (Hajj, i.e. the 9th of Dhul-Hijja), and also during the last third part of the night as mentioned by the Prophet (sallalahu alayhi wa sallam), but He is with us by His Knowledge only, not by His Personal-Self (bidhatihi). It is not like that, as some people say that Allaah is present everywhere, here. there, and even inside the breasts of men.
He sees and hears all that we do or utter, etc. And this is called (your confession for the) “Oneness of the Names and Qualities of Allaah” “Tauhid Al-Asma was-Sifat” and this is the Right Faith, the faith which was followed by the Messengers of Allaah (from Noah, Abraham, Moses, David, Solomon, Jesus to Muhammad ( peace of Allaah be upon them all) and the companions of the Prophet Muhammad (sallalahu alayhi wa sallam) and the righteous followers of these Messengers (peace of Allaah be upon them all).
Point IV:A confession with your heart that you have to say: “O Allaah! I testify that Muhammad (sallalahu alayhi wa sallam) is Your Messenger.” That means that none has the right to be followed after Allaah. but the Prophet Muhammad (sallalahu alayhi wa sallam), as he is the Last of His Messengers. As Allaah said:
“Muhammad (sallalahu alayhi wa sallam) is not the father of any man among you but he is the Messenger of Allaah and the last (end) of the Prophets and Allaah is Ever All-Aware of everything” ( Qur’an 33:40).
“And whatsoever the Messenger (Muhammad, sallalahu alayhi wa sallam ) gives you, take it and whatsoever he forbids you, abstain from it,”(Qur’an 59:7).
And Allaah said: “Say (O Muhammad, sallalahu alayhi wa sallam, to mankind): If you (really) love Allaah, then follow me.” (Qur’an 3:31).
As for others than Muhammad ( sallalahu alayhi wa sallam ), their statements are to be taken or rejected as to whether these are in accordance with Allaah’s Book (i.e. the Qur’an) or with the Sunna (legal ways, orders, acts of worship, statements, etc.) of the Prophet (sallalahu alayhi wa sallam) or not. As the Divine Inspiration has stopped after the death of the Prophet Muhammad (sallalahu alayhi wa sallam) and it will not resume except at the time of the Descent of Jesus, son of Mary and he (i.e. Jesus) will rule with justice according to the Islamic Laws. during the last days of the world as it has been mentioned in the authentic Hadith (i.e. Narration of the Prophet Muhammad, sallalahu alayhi wa sallam ) (sahih-Al-Bukhari Vol. 3, Hadith No. 425)
Aspect B:. It is essential to utter, “La ilaha ill Allaah, Muhammad-ur-Rasul Allaah” (“None has the right to be worshipped but Allaah, and Muhammad (sallalahu alayhi wa sallam) is the Messenger of Allaah “. As it has come in the statement of the Prophet Muhammad (sallalahu alayhi wa sallam) to his uncle Abu Talib at the time of the latter’s death: “O uncle, if you utter it (‘None has the right to be worshipped but Allaah, and Muhammad, sallalahu alayhi wa sallam, is the Messenger of Allaah’), then I shall be able to argue on your behalf before Allaah, on the Day of Resurrection.” Similarly, when Abu Dhar Al-Ghifari embraced Islam, he went to Al-Masjid-al-Haram and he proclaimed it loudly in front of the Quraish infidels Until he was beaten severely.
Aspect C: . It is essential that the limbs and all other parts and organs of one’s body testify to it, and this is very important as regards its meaning (i.e., the meaning of “None has the right to be worshipped but Allaah. and Muhammad, sallalahu alayhi wa sallam, is the Messenger of Allaah”). So whoever has confessed this (with his Lord), he shall not Commit sins like robbing. killing, stealing, illegal sexual intercourse, eating pig meat. drinking alcoholic beverages, taking undue advantage of orphan’s property. cheating in trade. bribery and earning money through illegal means. etc… or otherwise the limbs, all other parts and organs of his body will testify against him that he was a liar in his words which he pledged to Allaah. In case he commits the above sins, he should know that it is a sin that obliges him to repent to Allaah, and ask His Forgiveness, as (his) body parts (i.e. skin, private parts, hands, tongue ears. etc.) will testify to the above mentioned crimes (i.e. actions) against his self on the Day of Resurrection.
And with the confession of this Great Sentence (i.e. Principle) a person enters in the fold of (i.e. embraces) the Islamic Religion accordingly, it is essential for him to believe in all the Messengers of Allaah and not to differentiate between them. As it is mentioned in His Book, Allaah said: “Do then those who disbelieve think that they can take My Slaves (i.e. the angels; Allaah’s Messengers; Jesus, son of Mary, etc.) as Auliya” (Lords, Gods, Protectors etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allaah–Islamic Monotheism). Say (O Muhammad, sallalahu alayhi wa sallam): Shall We tell you the greatest losers in respect of (their) deeds?” Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds”.
“Those are they who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and in the meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.”
“That shall be their recompense, Hell, because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, revelations, etc.) and My Messengers by way of jest and mockery. “
“Verily! Those who believe (in the Oneness of Allaah Islamic–Monotheism), and do righteous deeds, they shall have the gardens of Al-Firdaus (Paradise) for their entertainment.”
“Wherein they shall dwell (for ever). No desire will they have to be removed there from.”
“Say ( O Muhammad, sallalahu alayhi wa sallam ! to Mankind): If the sea were ink ( with which to write) the Words of my Lord, surely the sea would be exhausted, before the Words of my Lord would be finished even if We brought (another sea) like it for its aid.”
“Say (O Muhammad, sallalahu alayhi wa sallam ), I am only a man like you, it has been inspired to me that your Ilah (God) is One Ilah (God — i.e. Allaah). So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (The Qur’an 18: 102-1 10).
This introduction is necessary for anyone who wishes to embrace Islam. After this confession he (or she ) should take a bath (i.e. Ghusl) and then offer a two Rak’at prayer, and act upon the five Principles of Islam, as narrated by Ibn ‘Umar (may Allaah be pleased with him) in the Book, Sahih Al-Bukhari. Vol. I Hadith No.7 : Narrated Ibn ‘Umar (may Allaah be pleased with him), Allaah’s Messenger , sallalahu alayhi wa sallam, said: Islam is based on (the following five (principles):
1. To testify La ilaha ill Allaah wa anna Muhammad-ar-Rasul Allaah (None has the right to be worshipped but Allaah and that Muhammad, sallalahu alayhi wa sallam, is Allaah’s Messenger).
2. To offer the (compulsory congregational) prayers dutifully and perfectly (Iqamat-as -Salat).
3. To pay Zakat (i.e. obligatory charity).
4. To perform Hajj (i.e. Pilgrimage to Makka).
5. To observe fast during the month of Ramadan.
and must believe in the six Articles of Faith, i.e. to believe in:
(I) Allaah,
(2) His Angels,
(3) His Messengers,
(4) His Revealed Books,
(5) the Day of Resurrection, and
(6) Al-Qadar (Divine Preordainments i.e. whatever Allaah has ordained must come to pass).]
Posted from appendix of the book The Noble Quran by. Dr.Muhammad Taqi-ud-Din Al-Hilali, Ph.D. & Dr. Muhammad Muhsin Khan
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Decrease After the Increase Of Eemaan : Abu Awais Abdullah Alee (Transcribed)
Listen/Download the Audio
Khutubul-Haajah …..
Today, bi iznillaahi ta’ala and to describing the cure or the remedy for the illness which is “decrease after increase”, the changing of the condition of a person from eemaan to Kufr or from taqwa and righteousness to evil-doing and misbehaving regarding the orders of Allaah; or from guidance to going astray. This is upon levels. So if an individual was upon Istiqaama and was upon righteousness and then they go back upon their heels, then one fears for that individual ‘soo al khaatimah‘ (evil or bad ending). This was from the characteristics of the salaf that they would fear a bad ending so therefore they would watch their actions and their behavior. What are some of the reasons behind this matter of backing up after having been steadfast? Or getting misguidance after having guidance? or going astray after one was upon the straight way? or becoming someone who is easy for the individual to commit sins when prior to this it was a hard and very rare or at least a difficult issue for that individual to fall into sin.
Some of the reasons we will mention inshaa’ Allaah ta’ala are:
The first reason – “The weakness of an individual’s eemaan“. And this weakness of eemaan carries with it all types of diseases and all types of other illnesses from the hardness of the heart, and the easiness of falling into sin and laziness when it comes to doing or establishing obediences and worships directed towards Allaah. All obedience and worship is for the purpose of Allaah, done for the pleasure of Allaah. But here laziness regarding those matters and the absence of being affected by the Qur’aan or by Salah (Prayer) and the small amount of fear from Allaah. These are some of the signs of what? Weakness of eemaan. Which is one of the causes for “the decrease after the increase”. And a lot of arguing and debate and dissension, this is another reason and another illness. And the absence of feeling that one is responsible in front of Allaah for what one does and that one would be asked, questioned in front of Allaah for everything that one does and and other forms of this matter.
Many other reasons that this take place is – staying away or being faraway from the righteous companions and from the sittings of knowledge; and being busy with the dunya (the material world), a long or wide and expensive hope; falling into that and embarking upon that which is haraam. So if eemaan because of that becomes weak, you find that the condition of that individual who has that weak eemaan would change – from being someone upright, from being someone righteous to being someone astray, and being someone corrupt, and being someone who is going in the incorrect way.
So first and foremost, there must be a treatment for this weakness of eemaan.
And that is by being sincere, having ‘al-Ikhlaas‘- some of the greatest benefits of ‘Ikhlaas‘- it is of paramount importance that the individual be sincere – that the actions be done for Allaah tabarak wa ta’ala and for Allaah alone.
Another remedy for weakness of eemaan is to reflect upon the Qura’an, reflect upon the meaning of the Qura’an, contemplate the meaning of the Qura’an and to fear Allaah tabarak wa ta’ala. Fearing Allaah tabarak wa ta’ala which is – those who know Allaah fear him the most.
And to recall the greatness of Allaah tabarak wa ta’ala, the power of Allaah tabarak wa ta’ala; that Allaah tabarak wa ta’ala if He wanted to destroy the heavens and the earth and all that is between them (its inhabitants or whatever, all creatures), none could stand in His way. When Allaah tabarak wa ta’ala sent destruction to the people of Lut and other narrations or ayaahs or verses that deal with the punishment of other nations, there it is narrated that it did not take Allaah tabarak wa ta’ala to send an army but rather He sent one of His angels. And knowing the greatness and the majesty of the creation, one can appreciate the greatness of Allaah tabarak wa ta’ala. And the fact that one of these angels, it was narrated that it would take 700 years of flight for the bird to go from the earlobe of this angel to his shoulder. So it did not require when Allaah tabarak wa ta’ala wanted to punish those of the past and in particular the people of Lut ,He did not send an army but one angel who it is stated that he lifted the whole valley up on the tip of one of his wings and the inhabitants of the heavens could hear the barking of their dogs, turned it around and smashed them and crushed them. This is the might of Allaah tabarak wa ta’ala and that to other nations He just sent some angel to shout (Saihah – a shouting). One shouting left them in their places in a position of prostration from death.
When one reflects upon the greatness of Allaah tabarak wa ta’ala, we realize that if He willed and He wanted, He could make the air that we breathe unbreathable, so impossible for us to breathe, or the water that we drink undrinkable so that we cannot benefit from it and so on and so forth. Thinking about the greatness of Allaah tabarak wa ta’ala and the sheer strength and power of Allaah tabarak wa ta’ala brings about al-khawf (fear of Allaah tabarak wa ta’ala).
“Wat-Tawbah min al-Dunoob” (Repenting from the Sins) – another means of getting away from the illness of weakness of eemaan is making tawbah – returning back to Allaah tabarak wa ta’ala, repenting to Allaah tabarak wa ta’ala, asking Allaah tabarak wa ta’ala for forgiveness, asking Allaah tabarak wa ta’ala to forgive, ‘tawbah‘ from dhunoob wal ma’aasi – from sins and ill behaviour and disobedience to Allaah tabarak wa ta’ala.
And ‘wal khawf min sooil khaathima” (the fearing of an evil end) and to think about death:
Yes, to think about death and the Hereafter. Reflection of death changes one’s whole world. Reflection of death takes something that seems difficult and makes it easy. Reflection of death makes one watch one’s talk, watch one’s hands, watch one’s step and watch one’s movement and behavior when one reflects upon death. That death would come to each and every one of us, there is no doubt about that — that one day the soul is going to reach the throat and the blood is going to run cold and the heart is going to stop beating and the light that is in the eyes that gives us the ability to have sight is going to be removed and that there is nothing that we can do and when that time approaches and when it happens there is no delay in it, we can’t say, ‘wait a minute, give me time to say something to my family, give me a moment to straighten up my affairs.’ Know that once the process starts it ends with us, the soul being removed from our body and the occurrence therefore of that is death.
Thinking about the aakhira (the Hereafter) is a means of dealing with weakness of faith:
Death, thinking about death and thinking about the aakhira, the Last Day and all that will happen in the Last Day — from the punishment of the grave and before the punishment of the grave, the tightness of the grave and the darkness of the grave and the answer or questioning test of the two angels and coming out of the grave and being barefooted, naked and uncircumcised and being on the Day of Judgment where all the multitudes will be gathered until there is no room to move. You can’t go forward, you can’t go backwards, you can’t go to the left and you can’t go to the right and some people will be upon their faces and the punishment of Allaah tabarak wa ta’ala will be severe. You will see the children’s hair turning grey and the women who will have their load dropping their load, you will think that people are drunk but it is not drunkenness but rather the punishment of Allaah tabarak wa ta’ala. Thinking about the Akhira the Hereafter is a means of dealing with weakness of faith.
Being far removed from the atmosphere of eeman – One of the Reasons for the weakness of Faith:
Another reason why people fall into unrighteousness after they were righteous, weak eemaan after having strong eemaan, misguidance after having being guided is ‘al Ittiaad’ – being far removed from the atmosphere of eeman. One has to make oneself in ‘al-ajwa’ah’ or ‘al jawil al eemaani’ – the atmosphere, the environment of eemaan. One has to make oneself be in an environment of eemaan. Those who are faraway from the environment of eemaan, from ‘Majaaris al ilm’ – sitting to get knowledge, ‘wal masjid’- coming to the Masjid, ‘wal Qura’an’ – reciting Qura’an, sitting and reciting Qura’an and good companionship or righteous companionship, were good example; ‘Al-Qudwa’ – righteous examples for individuals, that one can see who are striving for the Hereafter and striving to be righteous; ‘Wa Qiyaamul layl’ – making Salaah at night, ‘Wal Adhkaar’ – remembrance of Allaah and other than that when people remove themselves from the environment of eemaan it leads to backing up, it leads to going upon one’s heels, falling back upon one’s heels, it leads to an individual going in the wrong direction and turning away from what is right. So when a person, Muslim Man, woman or child is removed from righteous brothers or righteous companions or righteous sisters for sisters for a very long period of time for instance traveling or because of their job or something of this nature, they lose the environment of eemaan. And when they lose the environment of eemaan it weakens them. It weakens them and when they are weakened they turn away from that in which they were on or they become weak in their sticking – to what they used to stick to of Deen and if this is not caught by the person it can be a matter or a means of destruction for that individual.
The great Imaam of the Sunnah Al-Hasan al Basree (Rahimahullah) used to say ‘Ikhwaanina’- Our Brothers, Aghlaa indanaa min ahlinaa – are more precious and expensive to us than our families, and the wife and the children. Our brothers are ‘aghlaa’ more precious, more expensive, more dear to us than our family because our family remind us of Dunya – ‘We want this, we need this, let’s go here, lets go there, well what about this, well what about that’ reminding us of Dunya. But our brothers remind us of the Akhira. As we find brothers who are upon the Qura’an & Sunnah, the way of the salafus saalih, who fear Allah tabarak wa ta’ala and the Last Day, hope with the meeting of Allah tabarak wa ta’ala, they remind you of what? Al-Akhira – the Last Day. So upon the Muslim is to guard himself and to make sure that he or she strives against the desires of his self, to make sure that they place themselves in atmospheres of eemaan and this is something that we have the opportunity to do.
First, we have to make the house – a house of eemaan. Make the Baith – Baith Muslim, make the house, the house of a Muslim. This is a very important factor that I heard over 50 years ago, (from Sheik Abu Bakr Jaabir al Jazairi hafidahullah), the man who had been teaching tawhid and tafseer in the Masjid of the Prophet (Sallallahu alaihi wa sallam) for well over 40 years or more in a series of lectures he did upon the corruption of the society, where he dealt with this issue that the house of a Muslim MUST be the house of a Muslim. The house of a Muslim is not a ‘mal ab’- not a playground. The house of a Muslim is not a disco, the house of a Muslim is not a cinema. The house of a Muslim is where you find Qura’an and he used to say Haafidhahullah that what is this zero want by others to hear the voices of those who sing and so on so forth, music and all of this when you have some of the greatest reciters of Qura’an, the likes of, we are talking about their recitation not necessarily their Aqeedah or their Manhaj. When an individual he wants to listen to something, was concerned about the Manhaj he wouldn’t listen to anything that had any connection with music – which is the Qura’an of Shaitan. He said we have the best reciters (the likes of Tablaawi, the likes of Abdul Baasit, the likes of Husri). We can go further to those whom we know in the present day other than al-Mishaawi, but al-Hudhaifi and the ai’imma of the various masaajid and others.
The house of the Muslim should have that playing, listening to the recitation of Qura’an. In this Qura’an, the house of the Muslim has in it the Qura’an, has in it the remembrance of Allaah, has in it Sajdah and Rukou, has in it serenity and peace, has in it talking of good. The Prophet (Sallallahu alaihi wa sallam) said that the one who Allaah wants good for, this is from the families — the husband, wife and children, whom Allaah wants good for, he places between them Rahma. He places between them Mercy – that if there is good in them, they have between them Rahma or Mercy, so that the house becomes after the Masjid a refuge from Fitnah, a refuge from confusion, a refuge from the call to desires, a refuge from that. The house of a Muslim becomes the house of a Muslim. So who is it that comes in our house and say: bring in a television so that you can witness the Kuffar and learn how to act from the Kuffar and learn how to dress from the Kuffar and learn the ill, sick diseases of the Kuffar? Who is it that puts a gun to our head and said bring to your houses those magazines that impress you about the Kuffar.? Who is it that brings any of this and forces us to look down upon the Qura’an and let it collect dust on the shelf, and forces us not to teach our children or take 15 minutes or half an hour of the day to teach them the book of Allaah or the Sunnah of the messenger Sallallahu alaihi wa sallam, or some wisdom of the salafus saalih? I don’t think any one is forced. And if you go further who is it that has us hooked up to our houses with these issues such as Satellite dishes and cable and so on and so forth and to witness things that may be even Shaitan would be ashamed of! Who is it?. No one!! So upon the believer is to make, to build, to construct environments of eemaan. This is a very important matter.
The third cause for those who had righteousness then becoming unrighteous, who had a difficulty falling into sins and sins with the exception and then therefore after that their sins become a rule and becomes a habit. And those who had strong eemaan and now they have weak eemaan what is referred to as “al-khawr ba’dil kawr” – another reason is the oppressiveness of the society that we live in. This is not just the societies in the countries of the Kuffar but even in the societies of Muslim countries. Even though the oppression is less, no doubt, but what he refers to here is, he means in general.
First and Foremost he is referring to the Muslims. When I read these words you will understand that. So, if that is the case with Muslims in Muslim circles, then what about the one who is surrounded by the oppressive society? What is meant by ‘oppressive’, is the push of the society upon an individual who is sticking to his Deen. What about that? The influence of the Kuffar, the influence of those who are evil upon this type of individual. These are the type of societies that we live in; the Muslim who is trying to stick his Deen is that he mixes with individuals who are not concerned whether or not they disobey Allah. In our case, we mix with people who are around people who are not concerned by whether or not they commit Shirk and Kufr, so what about disobedience? In the sense after Kufr and Shirk everything else is light. So you can see that he is referring to the Muslim countries first, but we have to focus also and know that if this is the case there then our condition here is even worse and so we should pay attention to that. So we mix with individuals who are not concerned with the commission of sins :
- Singing the songs;
- listening and calling to music;
- Smoking cigarettes or whatever;
- Reading dirty magazines or magazines that have no benefit;
- One whose tongue is not safe from Gheebah – backbiting, cursing, swearing and making fun and mockery of the believers.
So this Muslim who sticks to Deen when he comes to one of these settings or is invited to a Walimah or Aqeeqah or whatever he finds all types of Munkaraat- all types of evil matters and he finds conversation taking place about matters of Dunya. Either about trading or ‘Thijaarah”, buying and selling or about a person’s ‘wadiwa’ – particular business or position that they have in the business world or about wealth or about the acquiring of properties or money or whatever. And the problems of the Dunya and others in that until it is a matter of placing into the heart based upon the conversations, based upon what people are talking about — a deep love of Dunya in the heart. A deep love of Dunya in the heart !! So therefore the heart becomes hard, and a person backs up on their sticking to the Deen of Allaah. They back up from being righteous. If this person like this has been oppressed by his environment to this degree, mixing, just mere mixing in this way affects him, if you add to that, that he’s also been tested with some wealth, he has got some money to spend, and if you add to that he may be also tested with a wife, or if it is a sister or a brother who has weak eemaan, or children that are like their father, if his weak in his eemaan, or like their mother if she is weak in eemaan, then he will not be able to be fixed and firm upon his Deen and he will leave those matters and leave being righteous and leave being upright. Then if you find that if he mixes with his kith and kin, (he is referring to the Muslim families) then what about the Kuffar, if his family members are Kuffar? And if he mixes with his kith and kin, his neighbours and his peers, he finds words that are distasteful and mockery, open mockery or hidden mockery. And he finds people who try to advise him to be balanced, that you’re going to the extreme, your thobe is too far above your ankle, why do u have to let your beard grow that much? See, the type of naseehah he is given. Yes, the Prophet (Sallallahu alaihi wa sallam) said adDeen anNaseehah – but not this type of naseehah. This is the type of naseehah he is given to backup from what he is on. Many of them, or many individuals are tested like this — backup, fall short and in the end it is possible for that person to lose the Dunya and the Akhira — to lose this world and the Hereafter. So this is a cause also. And that is why the first issue of being around people who are ‘Saalih’ – who are righteous and environments that are righteous is of utmost importance because we begin to mix with those who don’t mind smoking cigarettes even though it is Haraam, they like to say Makrouh. It is what you hear all the time.
As one student of knowledge told one of these individuals, who was smoking, he was looking at him and he said “Don’t smoke”. The smoking individual, then inhaled a big amounts into his mouth and brought it out of his nose and said, “its makrouh yaani.” Is it Makhrou? This is the type of mentality that you are dealing with. It is not makrouh it is Haraam. So when you mix with these type of individuals it can be dangerous.
Another issue or reason that people go from being correct or upright to corruption, from being righteous to becoming unrighteous or from being strong in their belief to becoming weak in their belief is Daahf al tarbiyyah Azzaatiyyah’ — their personal tarbiyyah is weak. Their personal education islamically of themselves and cultivation of themselves is weak. Because the Muslims doesn’t make sure to watch himself and guard himself and make sure that he cultivates himself and strives against himself, he will fall back upon his heels. There must be times throughout the hours of the day where it is just him and Allaah tabarak wa ta’ala. There must be times where he takes a “Time out” to be by himself focused on Allaah tabarak wa ta’ala, making Dua, making Ibadah, making Tasbih, Tahmeem, wa tahleel, reflecting upon the names and qualities of Allaah and calling upon Allaah. He must have those times throughout the day, where in those times he judges himself, calls himself to account as Umar Ibn Al Khattab (Amirul Mu’mineen), the Farouq of this ummah used to say “call yourself to account before you are called to account”.
So the believer takes some time out of the day to look at what he has done of benefit to himself of good deeds and righteousness and whatever and what has he done that is harmful to himself. And therefore make Istighfar – ask Allaah for forgiveness and make Tawbah – repent to Allaah tabarak wa ta’ala. He must also have some time throughout the day, and this something that one of the students of knowledge Sheikh Abu Abdurrahman Hisham Arif Hafidahullah who teaches Tawhid, Sunnah and the Manhaj of the Salaf-us-Saalih at Masjid Baithul Maqdis – Masjidul Aqsa asked the brothers at the last convention of the Qura’an and Sunnah Society : “How many hours do you read a day, some book of knowledge?” and he said ‘you must also in your reading also take notes, you must get into the habit of writing. For this is keeping in accordance with the Sunnah that the Prophet Sallallahu alaihi wa sallam established when he said “Keep knowledge through writing – Qayyid ul Ilm fil Kitaab.”
So actually physically writing down, and you find that the scholars of the past had books that they called Fawaid – benefits, a daftar if you will (a notebook) for benefit. When you hear something that is beneficial, it does not have to be under any specific title or anything else you write down the benefit. Who said this, who did this, what was this statement, what was that Umar Ibn Al Khattab said what? Wa kaza, wa kaza wa kaza — you write it down. So there must be that type of Shirh saalih al ilm and even if it was for a small period of time (half an hour of the day) what is done continuously you will see benefit. You will see benefit, you will see yourself grow and reach a level that you didn’t think that you were going to reach.
Because as they say ‘a journey of a thousand, million miles begins with a footstep’. And little tiny footsteps, you look up and you say how did I get way down here or how did I get way up here? And this is the case with knowledge. So there must be times where an individual uses lil tahseelil ilm wash-shar ‘ee to achieve Islaamic knowledge and to teach it and to review it and to present before himself issues that he my not have learnt or knew before — to learn something new. It is incorrect to be upon the same level of Deen and knowledge that one was 5, 6, 7, 8, 11, 12 years ago. That you find that the brother has not made one move or the sister has not made one move, not learnt one ayah more of Qura’an, not learnt one more hadith, not learnt one more story of the Sahabah. Still can’t tell you about the Seerah – the life of the Prophet (Sallallahu alaihi wa sallam) from his birth to his death, they cant tell you that. They don’t know the battles that the Prophet (Sallallahu alaihi wa sallam) took part in, don’t know who his wife and children, sons and daughters were, don’t know who his uncles, aunts and wet-nurses were. What is this? Yet this is Muhammed (Sallallahu alaihi wa sallam) who is the person we say that we follow and we don’t know, (these basic things about him). As a matter of fact it gets worse than that since many individuals may know more about an athletic individual who is into athletics, football and basketball, or maybe even worse than that, who is an entertainer, a singer, an actress or an actor. They many know what these guys like from A-Z, know where they were born, where they went to school, what their achievements up on a football field, or a basketball court, but they wouldn’t know anything about Muhammed ibn Abdullah (Sallallahu alaihi wa sallam)? And if you asked them about the Prophet’s Kunya, they wouldn’t know.
I was surprised, I was amazed and we live in a time of amazement. I was amazed, we went to the Masjid and I gave a Khutbah called “Be like Mustafa” (Sallallahu alaihi wa sallam). Be like Mustafa, walk like Mustafa, talk like Mustafa, dress like Mustafa, act like Mustafa. After the Khutbah, after salah, there were a young group of children saying “Who is Mustafa”. Not knowing who is Mustafa? It is one of the names of the Prophet (Sallallahu alaihi wa sallam) and that was about whom I was referring to. But if you ask them about Michael Jordan, or you ask them about Pokemon, or you ask them about any of the filth that has come out of the minds of the Kuffar that they have constructed and placed, they know about them.
Where is the Tarbiyyah? There is no Tarbiyyah at all in the majority of cases. Let’s not fool ourselves. If your child wants to be more like that Mushrik, like that Kafir, dress like him, talk like him, walk like him, be like him and does not know anything about those that you say are the best generations and you make intisaad or connect yourself to the salaf-us saalih, there is no Tarbiyyah whatsoever. You can’t claim to say Tarbiyyah. He should want to wear his thobe to the calf because Ibn Umar wore it that way, to the shin of the leg, because Abdul Masood was like that; he should want to die on a battlefield and be killed because Sa’ad Ibn Abi Waqas was like that; Abu Bar Ibn Jarar was like that, because most of the salafs were like that. He should want to leave home and seek knowledge because Imaam Shafi was like that, Imaam Ahmed was like that. If this is not happening, if there is not a connection, an emotional tie on the level of the Salaf, and want to follow the salaf, — there is no Tarbiyah. It is not a matter that we need more Tarbiyyah but we need to establish some Tarbiyyah .
When it becomes a situation where in the hearts there is a love for the Prophet (Sallallahu alaihi wa sallam) and his companions, and you know when someone loves someone. For when someone loves someone they want to follow him, especially among the youth, when they like someone they want to dress like him. Look at the Fitnah that took place when that Kafir, May Allah guide him to Islam, that feminine individual called Michael Jackson his effect, the ideas on those who are living in Saudia. I’ve seen it myself, can you imagine someone in the city of Muhammed (Sallallahu alaihi wa sallam) Medina, can you imagine someone who is living in Haramain, wants to move his hands, and wear his hair and have a jacket on like Michael Jackson. This is the absence of Tarbiyyah and we don’t have to go that far. We can come to our own neighbourhoods, we can look in our own Masjids — to the right, to the left and look to how individuals act and we can see whether or not if there is any importance placed on following the way of the Salafus Saalih — in reality not just in talk. So it is important that there be this matter of obtaining knowledge and a reflection and of learning new matters and of review and there should be a times where we use the Tabliqi bidhi term ‘sacrifice for dawah.’ But the True Dawah not the innovative Dawah, the Dawah tul Kitab us-Sunnah, the Dawahtud Tawhid, there must be times where we have an individual effort of trying to give somebody Dawah — of the good that Allaah tabarak wa ta’ala has given us. Knowing the hadith of the Prophet (Sallallahu alaihi wa sallam) when he said : ‘if Allaah guides upon your hands one individual, it is better for you than the red camels.’ – which was the most expensive property amongst the Arabs.
There should be dawah and there should be times for the remembrance of Allaah. Yes, times for the remembrance of Allaah, like recitation of Quraan. All of these for what? So that one can guide oneself and preserve oneself, and make sure one is sticking to the Deen of Allaah tabarak wa ta’ala.
Another reason for “al-khawr ba’dil kawr” – misguidance after having guidance, decrease after having increase, unrighteousness after having being righteous, belittling the sins – they look at sins as light, istihaadat az zunoob — (they try to figure out if it is a Major sin ‘Kabair’ or a minor sin ‘as-Saghaair’)?
The salafs used to say : ‘don’t look whether the sins are major or minor but look at the greatness of the one who you are disobeying.’ Don’t look at whether the sin is major or minor when they split that into that Major or Minor it wasn’t for the purpose for an individual to take it lightly, just like when they slit Bid’ah up into Mukaffarah – (Bi’dah that makes you a Disbeliever) or Bid’ah Mufasikah – (Bi’dah that makes you a Faasiq); it wasn’t for the point that it is easy. Qullu Bid’ahthin Dalaalah – every Bid’ah is going astray. Similarly, all Haraam actions must be avoided. As a matter of fact it is understood that many fires are lit by the smallest pieces of wood and that pebble after pebble after pebble you have a mountain there, and the believer sees sin as related by Mujaahid in Bukhari : “As if a mountain was ready to fall upon him and a Hypocrite sees this sin as a fly all he has to do is use his hand to shoosh it away”.
Looking at matters as seemingly light is another reason why people backup after they were going forward becoming unrighteousness after having being righteous. Abdallah Ibn Mubarak (the great Imam from the Aimma of the Salaf) used to say in a piece of poetry “I saw that sins kill the heart” and the person who commits sins inherits humiliation if he continues upon those sins. And that leaving sins gives life to the heart. And the best thing that you can do for yourself is to disobey it. The best thing that you can do for yourself is to disobey yourself.
The self wants many things, the self wants temporary satisfaction at the cost of destruction and punishment that it can’t bear. The self wants ease and relaxation and a fulfillment of desires on the spot, ‘ASAP’, as they say, want it now, instantly — (as soon as possible). This is how the self is, that’s why he says Khairun linafsika – it is better for yourself to disobey it. And you’ll find every time you disobey yourself you come out better. Every time you disobey your desires you come out better. I was planning, I started to do it but I disobeyed, You come out better. And the best thing you can do for yourself is to disobey it. So the sins, and belittling them, ‘al-israaru’ continuing upon the sin, it is of the most important reasons or causes why a person goes bad.
Look into it clearly, look with some clarity, be meticulous in your analysis of it and you find that many individuals who have backed up, they have no problem sinning, it’s a light thing. They listen to some music and they say : ‘I am listening to some music is it a Kabirah? Is it a major sin? I thought that it was okay among scholars.’… and all this foolishness. It is a matter that is disobedience to Allaah tabarak wa ta’ala and major or minor one should avoid it. Out of respect for Allaah, like in Suratun Nuh, “Would you not have respect for Allaah?” So this is an important matter, some of us respect the creation, and can see and understand that, I won’t step on Islaam, I respect it, I won’t do this, I respect him. But this is Allaah tabarak wa ta’ala’s sanctuary, those things that he has forbidden. So where is the respect from not falling into that?
Ibn Qayyim, Sheikhul Islaam (Rahimahullah) said “From the punishment of the sin is that it weakens ones strength or the heart in its connection in its journey to Allaah.” We explained before that we are in this world journeying to Allaah. This is a journey and it is just as the Prophet (Sallallahu alaihi wa sallam) described Maali wad Dunya, what is meant by the Dunya? Except like a traveller who slept under a tree, just a relaxation, got up and moved on.” It’s a journey to Allaah, and it’s a journey back to our country, and our country is the Jannah, because our father Adam (alai wa sallam) came from there. No matter how many generations or how many people go somewhere else, you come from the country of your father. So you return to that.
But as Ibn Qayyim Rahimahullah says : we have been oppressed and imprisoned by our enemy, taken prisoners of war by Iblis, now if we break from that and break from disobedience to Allaah and come to obedience to Allaah in our journey to Allaah tabarak wa ta’ala and having Ikhlas, khawf, having Taqwa having hope, having trust, and having submission and so on and so forth of the levels of the journey, then we will eventually get back to our country, no doubt about that.
For Allaah tabarak wa ta’ala has explained the Siraat, the path. We’ve got the map, we’ve got the directions, we know the Zaad al Maad – the provision for the Hereafter, we got the provisions, it is just a matter of staying upon the path and continuing our journey. The sins are blocks and obstacles and they cause weakness in this journey, weakness in the journey of the heart to the Hereafter and obstacles and they may even cut one off from the path. The sin would be similar to a highway robber coming to you and taking your provision and kicking you off the road and leaving you in the middle of the desert. The sin would be similar to a mountain being in your way, and you cant move it and you can’t get a around it. So it weakens it. He says this obstacle cuts off ones path of sin or weakens one, that it doesn’t do worse than that, which is to turn a person all the way around and send him travelling in a totally different direction. So the sin is a veil, and veils of darkness that stop an individual from achieving or continuing on his journey and they can turn around his search. The heart travels to Allaah tabarak wa ta’ala upon this journey with the strength that Allaah blesses it with. So if the heart becomes sick from sins and it becomes weak, this strength is gone and therefore what is the situation with its ability to continue the journey? Its ability to continue the journey is very weak. So this is Ibn Qayyim’s point, even though I said in a very articulate way, you can see that that’s the case. Belittling sins have results, disastrous, dangerous results upon individuals who belittles or looks down or thinks sins are light.
The First or one of the results rather is that it makes a person increase in sin. It is like a call that says, ‘what is this is light, let me do some more let me fall into it some more, let me acquire some more’, and it is that which takes a person far away from the path of Tawbah. Tawbah was something close when the sin was first committed or when it was the matter of understanding the greatness of sin or how harmful it is but when it is made lighter, tawbah is something far away from the mind of the individual. And it calls an individual to have absence of avoiding the people of sin. It means to say, because the individual is involved in sin, has no problem with other individuals involved in sin. I am involved in sin, he’s involved in sin, so therefore they start to hang out with other sinners, the bad crowd, the bad guys, the bad people, the type of fellows you don’t want to be around. Talk to them, sit with them , mix with them. Sins could also cause an individual many times, of course based upon this, to stay away from the people who are righteous. I don’t want to be around the brothers who are righteous, I don’t want to see right now the brothers who have Taqwa. This alone is one of the biggest or greatest means of a person going astray after once before they were upon the straight path.
Another issue of the issues or reasons of “al-khawr ba’dil kawr” – unrighteousness after being righteous, being corrupt after having being one who was upright is al-ghuroor – being delusioned or having Self delusion, self delusion ‘wal ijaab’ – astonishment or amazement with oneself. This you find among many of those who believe that they are sticking to the Kitab as-Sunnah, who believe that they are righteous, they have this ghuroor, and they have this ijaab and everyone can understand the difference between illusion and a delusion. Illusion is when you see something and you know its not real, delusion is that you believe that something be real when it’s not. So they believe that they have this righteousness, this greatness sometimes they call this ‘the holier than thou attitude, and this ujoo – this astonishment with oneself, is that you find this a lot, he said no doubt that’s in the cities of knowledge, being around righteous people, show that a person has some good within him. But if this self delusion and astonishment enters upon a person, it has the effect of making this person feel they are perfect or that they are more complete than others. Therefore he doesn’t feel the need to increase his effort. I’m doing well, I’m doing fine, I’m righteous, no need to do anymore, I attend circles of knowledge, those are the people who don’t. I’m in the Masjid other people aren’t. So this type of ghuroor or amazement, so therefore this individual doesn’t try to do more khair, doesn’t try to do more righteous actions.
When a person becomes astonished with oneself there comes away from his heart the fear of a bad ending. And he feels safe from being lead astray after having guidance, and this is a sign from the weakness of his self and it is one of the means of a person turning away and going the wrong direction, and getting misguided after having guidance. And when one becomes amazed and astonished with oneself he begins to become busy with the faults of others and he doesn’t try to deal with the faults of himself. And because the self needs to be dealt with so therefore this ghuroor must be dealt with, this ghuroor — this self delusion, this amazement, I’m more righteous, I’m more good, I’m on Istiqaamah, I have more Ilm and safety from Dalalah. How can one feel safe from Dalaalah — being lead astray? There are two matters and both of them are kufr :
1) One of them is to lose hope in the Mercy of Allaah – to give up
2) The other, is to feel safe from the plotting of Allaah. To feel safe from Allaah tabarak wa ta’ala punishing one for ones misdeeds. Safe !!! That is also Kufr. It is Kufr, so this has to be understood also. This has to be dealt with. How do you deal with?
Many righteous matters or morals that one must obtain is by doing the opposite of it. If one finds himself selfish, it is for him to become generous; If one finds Himself arrogant it is for him to be humble. Similarly, in this way he has to have humility, he has to have fear, and he has to work on the correction of his faults before starting with anyone else. Work on his faults before starting on his wife; work upon his faults before starting on his children; work upon his faults before starting on this brother and that brother, this community and that community. “Islaah” – start with oneself first and Tawbah – repenting to Allaah tabarak wa ta’ala.
I’ll try to wrap it up. Another reason why people go astray after having been upon guidance, going from Sunnah to Bi’dah or from righteousness to sins is their companions ‘as-Sadeeq wa saahib’ — their companions. The people you sit with has this effect, has an affect upon the person’s path and behaviour. There is no doubt about that. If the friend that one is with looks at bad films or looks at bad magazines or listens to music and that will have an effect upon the one who is a companion with him. These type of mukhalafaat – or matters that are disobedient comes in between two companions and the companion doesn’t forbid it but rather he lets that slide, lets this one slide and pretty soon it has an effect upon him. Has an effect upon him.
And therefore you could have a companion also, but of course this is lesser of an evil than that, one who is short in his Ibadah — he is short in his worship so he stops doing Sunnan – he doesn’t do Sunnah Raatiba, he stops doing Sunnah raatiba. This is the effect of what? Companionship !! And it can go to such a level that if your friend backs up and if your companion backs up, you back up. So therefore, you must choose a righteous companion. The one who will help one be upon obedience to Allaah tabarak wa ta’ala. Like it says in the Hadith ‘Ar Rajlu ala deeni khaleeli’ the man is upon the Deen of his friend, so look to who you befriend”.
There are many other reasons that lead to this misguidance after having being guidance, weak eemaan after having strong eemaan, and sometimes as we say Bid’ah after having being on Sunnah, Kufr and shirk after having being on eemaan and Tawhid. One of it is having weakness in ones strength or sticking and not having the patience to deal with the difficulty. The one upon the Deen of Allaah tabarak wa ta’ala will be tested and there will be storms of fitnah, the fitnah of desires and the Fitnah of doubt. There will be good days, there will be happy days, there will be nicest situations, there will be circumstances that are difficult. This requires a person with strength and steadfastness and sticking and patience to deal with those type of matters.
Another matter is ‘Taw al amal” — having this view point that your going to live along time, when death is closer than the shoe laces!
“Wal-Ghuloo” — being extreme is another reason with some people. You find them extreme over night. Overnight his thobe’s to his ankle, over night he is on Sunnah, over night he has books of Aqeedah, over night, over night, over night he is so hard upon the people and extreme and the next day or two days later or a year later he doesn’t have a beard, he doesn’t even come to Masjid. ‘Ghuloo’ – extreme. And be shadeed upon himself, placing upon ones shoulder what one cannot bear, more than one cannot bear, forgetting the fact that Allaah tabarak wa ta’ala does not place a burden upon a soul more than he can bear. Some of us make the Deen hard, some of us that make it extreme. The prophet (Sallallahu alaihi wa sallam) would not have the choice between two matters both of them being Halaal except he would chose the what? the easier. We act as if we can better than Mustafa (alaihi wa sallam). “I want the hardest.” This is not the way and this leads to a person backing up because the self can only take so much, so therefore after a year of this extremism one comes to a point of saying, ‘what am I doing?’ — and backs up from everything.
Also ‘am-Muraad al Quloob’ – the illnesses of the heart , ‘wa afaatul Lisaan’ – and the mistakes of the tongue. And illnesses of the heart are many ‘Riya’—to be seen, ‘Kibr’ – pride so on and so forth, or sicknesses of the tongue like ‘Gheebah’ — backbiting, ‘Nameemah’ – slander so on and so forth, lying and cursing and all of this. These are also means that lead to what? a person being unrighteous after they were righteous.
Another reason he says is ‘Da’fash sha’khsiyyah’ — that the person within himself has a weak personality. And therefore finds himself always following other personalities. So if he has a weakness in personalities, and his Islamic personality is weak, he finds himself following other personalities. This will also eventually lead a person turning away after they were straight, or being misguided after they had guidance.
There are many reasons. We must mention some of the remedies to make it balanced Insha’allaah.
Most important issue he says is:
‘Al-Ikhlas’ – sincerity and ‘was-Sidq’ – truthfulness with Allaah. This is the best means of achieving ‘Istiqaamah’ – uprightness and Salah.
Ibn Qayyim (Rahimullah) says, “One finds difficulty to leave that which one is used to and what is ones habit – what one leaves for other than Allaah. But the one who leaves matters of disobedience and sins and those things that are wrong for Allaah and leave them truthfully, sincerely for Allaah, he only finds difficulty in the beginning of leaving it , and this is how Allaah tests him to see if he is truthful or not or he is lying. He wants to leave his sin that he’s being doing, saying that I am sincere to Allaah, Allaah tabarak wa ta’ala may give him the opportunity and test him. He’ll find some difficulty at first, and this is to see if he is truthful. If he is truthful he will fight himself, he’ll fight his desires, he’ll strive to go against it and if he is lying that won’t be the case. He says he will find difficulty, but the one who is patient upon this difficulty ‘kaleelan’ – a little, Allaah tabarak wa ta’ala will place, in place of that desire or for that sin, a sweetness and a love, and a deliciousness for that which is right, that which is good”.
An this has been narrated in many Ahadith that he who leaves looking at that which is Haraam, Allaah tabarak wa ta’ala will give him (some of the Hadith says) courage and Allaah tabarak wa ta’ala will give him strength and that’s what you find, those who have the most courage and the most strength is those who turn their eyes, keep their eyes away from that which Allaah tabarak wa ta’ala has forbidden. He who leaves something for Allaah, Allaah will give him better than that.
‘Man taraka shai’in lillaah’ — Allaah gives him better than that all the time. Leave this sin, Allaah will give a righteous deed better than that — of course it’s not the sin itself, (righteousness is better) — but what he means is that Allaah will replace it with something that you could not have imagined, something that you could not have imagined, but he has to be what Sabr – Patience, it has to be a willing to go through the examination and the test.
The second matter as mentioned before is ‘al-khawf min sural khaatimah’ – fear of a bad ending. The Mumin-as- Sadiq the true believer must fear a bad ending and stay away from anything that will lead to that. Did you not hear what Yusuf (alai salaam) said, “Oh Alaah, cause me to die as a Muslim and place me with the righteous,” and all the Prophets of Allaah were making dua like that. They were making dua for what? for a good ending, that they die upon Islaam.
As-Sufyaan athawri (Rahimullaah), that great Imam, that great Sheikh of Islam, cried one night, cried one night all the way till morning, (you think our crying is something?) He did not cry for 15 minutes or half hour, cried all the way from night till morning. When he was asked, “Why are you crying or why did you cry?” He said, “I cried from having an evil end from the fear from having an evil end.” This is why he cried and called Imaam Barbahaari, the one who is the Sheikh-al-Sunnah (radiallaahu anhu) who said “You must know that it is a must upon the servant that he has with him ‘as-Shafaqah abadan’ – a mercy and a fear connected at all times because he doesn’t know upon what he would die, he doesn’t know how his life would end and he doesn’t know in what condition he would meet Allaah tabarak wa ta’ala. Therefore, he should be doing what? Every deed of good he can, every deed of good he can.
Another help in this regard is to continuously do the righteous action, don’t start one action, a righteous action and then stop, i.e. start Qiyamul Layl or Tahajjud and then stop, start memorizing the Quraan and then stop, verily the deeds most loved by Allaah are those which are done regularly, (continuously) even if they are a small amount. Also taking certain times to hear admonition ‘Maw’idah’, the Hereafter, the grave, — not everyday — that’s not the way of the Salafus Saalih, but every so often. As Ibn Masud said, that the Prophet (Sallallahu alaihi wa sallam) used to choose times to give us ‘Maw’idah’ because if you do it everyday fearing that we become bored with it. And there are other means of making sure, or hoping, because no one can make sure except Allaah, but hoping that one will be upon Istiqaamah. This is just some that we were able to mention in this sitting. We hope that it benefits us and it benefits all who listen, we ask Allaah tabarak wa ta’ala to make it sincerely for His face not having in it any Riya or summ’ah, verily Allaah is able to do all that. Wassallaahu ala nabi ina Muhammad wa’ala as-haabihee ajma een.
May Allaah reward the sister who Transcribed from the Audio
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Foundations of True Faith : Love for Allah : Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh
Al-Ibaanah Magazine , Issue No.1
By Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh [1] , (d.1285H) – rahimahullâh
Source: Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).
Love for Allâh
Shaykh ’Abdur-Rahmân ibn Hasan said: [1]
“Allâh – the Most High – says:
“Say: If you truly love Allâh, then follow me, and Allâh will love you.” [2]
This âyah is also known as Ayatul-Muhabbah (the âyah about love). Some of the Salaf have said, “The people claimed that they loved Allâh, so Allâh the Most High revealed the âyah about muhabbah (love), “Say: If you truly love Allâh, then follow me, and Allâh will love you.” [3] So this âyah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger sallallâhu ’alayhi wa sallam; and from its fruits and its benefits is: that Allâh will love you. So whosoever does not seek to follow the Prophet sallallâhu ’alayhi wa sallam, then such a person will not attain the love of Allâh.
Characteristics of True Love
Allâh – the Most High – also says:
“O you who believe! If any of you turns back from his religion (then wait) Allâh will create a people who will love Him and He will love them, who will be soft and gentle with the Believers and harsh with the disbelievers, who will fight in the path of Allâh, and will not be afraid of the blame from the blamers.” [4]
Here, Allâh has mentioned four characteristics of those who love Him:
Firstly and Secondly: they are gentle and soft towards the Believers. It is said that this means: to be merciful, compassionate and kind. ’Atâ‘ (d.114H) – rahimahullâh – said, “A Believer’s gentleness for another Believer is like that of a child towards his father, or a slave towards his beloved master; and against the disbeliever, it is like that of a lion towards its prey: “Strong against the disbelievers, and merciful towards each other.”
[5] ”
Thirdly, Jihâd in the Path of Allâh with the soul, the hand, the tongue, and with wealth and property. This is the characteristic by which the true muhabbah is ascertained.
Fourthly, they are not afraid of the blame and reproach of the blamers. This being the truest characteristic of muhabbah.
If the one claiming muhabbah, whilst loving his beloved, fears the blames and reproaches or others, then this is in reality, not considered to be true muhabbah. Allâh the Most High says:
“Those whom they call upon, themselves desire the wasîlah (means of approach) to their Lord to which of them should be nearest. They hope for His mercy and fear His punishment.” [6]
Here, three levels which are linked to muhabbah have been mentioned, [i] Love, which is desiring to seek nearness to Him; [ii] at-Tawassul (seeking the means of approach) to Him, through righteous and correct actions; [iii] Hope and fear, a proof of desiring the means of approach to Him through righteous and correct actions is that such actions are done hoping in His mercy and also fearing His punishment.
And it is known with necessity that seeking nearness (to Allâh) can only be achieved when there is a desire and love for this, and the desire and love for seeking nearness (to Him) stems from love of Him. Indeed, true love for Him necessitates desiring to draw near to Him. However, the Jahmiyyah and the Mu’attilah, none of this has any value. Since, in their (false) view, Allâh does not draw near to anyone, nor does anyone draw near to Him, nor does He love anyone. So they deny life for the hearts, bliss for the souls, coolness for the eyes and highlights the delights of this world and the Hereafter. And due to this denial, their hearts became hardened, and between them and Allâh there came barriers and obstacles from knowing Him and loving Him. They do not know Him, nor do they seek to love Him, nor do they mention Him, except by negating and denying His Names and Attributes. They criticize and condemn those who make mention of the perfect and majestic Names and the Attributes of Allâh, accusing them of that which is more befitting to be attributed to themselves! And sufficient is it for one possessing knowledge and possessing a heart with life, that they view the sayings of such people with harshness, contempt and hatred; knowing that such people have disassociated themselves from the love of Allâh the Most High and from knowing and understanding His Uniqueness and Oneness (with respect to His Names, Attributes and Actions).
A Comprehensive Definition
Ibn Taymiyyah (d.728H) – rahimahullâh – says:
“There cannot be clearer recognition of mahabbah than this, and this recognition in itself increases love for Allâh. And people have discussed (at lengths) about mahabbah – its causes, its signs, its fruits, its supports and its rulings. The most comprehensive of what has been said about this is what Abû Bakr al-Katânî relates from al-Junayd (d.297H):
Abû Bakr al-Katânî said:
A discussion about mahabbah took place in Makkah, during pilgrimage season. The Shaykhs who were present spoke about this topic, and al-Junayd being the youngest of them. They said to him: What do you say, O ’Irâqî? So al-Junayd lowered his head and tears were gushing from his eyes, then he said:
“A servant should overcome his soul,
And be continuous in the remembrance of his Lord,
Establishing the rights of his Lord,
Focusing upon Him with his heart,
The light of fear setting ablaze his heart,
Whilst drinking from the vessel of pure love,
And certain hidden realities being unveiled for him.
So when he talks, it is due to Allâh,
When he speaks, it is from Allâh,
When he moves, it is by the Command of Allâh,
And when he is serene, then it is from Allâh,
He belongs to Allâh, is for Allâh and is with Allâh.”
Upon hearing, the Shaykhs all started weeping, and they said: There is nothing left to add to that, may Allâh reward you O Crown of the Knowledgeable Ones.”
Developing Love for Allâh
Ibn al-Qayyim – rahimahullâh – says:
“The reasons which cause mahabbah of Allâh to develop, are ten:
Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.
Secondly: Drawing closer to Allâh – the Most High – through optional deeds, after fulfilling the obligatory duties.
Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.
Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.
Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.
Sixthly: Recognising and remembering the favours and bounties of Allâh – both the manifest and hidden.
Seventhly: To be humble and submissive before Allâh – and this is the greatest matter.
Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.
Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.
Tenthly: To stay clear of all those causes which distances the heart from Allâh – the Mighty and Majestic.
So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [7]
References
1. In Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).
2. Sûrah Âli-’Imrân 3:31
3. This is the saying of al-Hasan al-Basrî, as is reported by Ibn Kathîr in his Tafsîr (1/366).
4. Sûrah Mâ‘idah 5:54
5. Sûrah al-Fath 48:29
6. Sûrah Mâ‘idah 5:54
7. Madârijus-Sâlikîn (3/17-18).
Abû Hurayrah – radiallâhu ’anhu – relates that the Messenger of Allâh sallallâhu ’alayhi wa sallam said:
“Allâh – the Most High – has said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties. And My servant continues to draw near to Me with the optional actions, so that I shall love him. So when I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask something of Me, I would surely give it to him; and were he to ask Me for shelter, I would surely grant him it.
”Related by al-Bukhârî (11/340-341)
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Means of Increasing One’s Eemaan – Shaykh Khalid ‘Uthmaan al-Misree [Audio|Ar-En]
—
Listen / Download Mp3 Here (Time 59:17)
On the authority of ‘Abdullaah Ibn ‘Amr al-‘Aas, The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said,
“Indeed Eemaan is worn out inside one of you just like a thawb (garment) is worn out, so ask Allaah to revive Eemaan in your hearts.”
The lofty rank and high station eemaan possesses is not something obscure, as it is unquestionably the most important duty as well as being the most imperative of all obligations. It is also the greatest and most glorious of them. All the good in the world and the Hereafter is dependent upon the presence of eemaan and on its soundness and integrity.
Eemaan holds such a multitude of benefits, ripe fruits, delicious produce, constant food and continual goodness.
It is within this context that those certain folk embarked upon and competed with each other in directing their attention to trying to actualize and fulfill eemaan. For the Muslim who is granted the tawfeeq, his concern for his eemaan is greater than any other concern he may have – and this must be so. When this became evident to the Salaf of this Ummah, the first and best of this Ummah, their concern for their eemaan was very eminent and the attention they gave to it was enormous.
They, may Allaah be pleased and have mercy upon them, used to tend to their eemaan, inspect their actions, and give each other advice. Reports of this nature from the Salaf are numerous. Some of their statements include:
‘Umar Ibn al-Khattaab (radhiyAllaahu ‘anhu) used to say to his companions: “Come on, so that we may increase our eemaan”.
Aboo Dardaa’(radhiyAllaahu ‘anhu) used to say: “It is from the intelligence of the servant to know whether he is increasing or decreasing, and indeed, it is from the intelligence of the servant to know how, where and when the whispers of shaytaan appear to him.”
‘Abdur-Rahmaan Ibn ‘Amr al-Awzaa’ee (rahimahullaah) was asked about eemaan: “Does it increase?” He replied, “Yes, until it becomes like mountains. He was then asked, “Does it decrease?” He answered, “Yes, up until there is nothing left of it.” [Causes Behind the Increase and Decrease of Eemaan by Shaykh ‘Abdur-Razzaak al-‘Abbaad from AbdurRahman. org]
Thus, it can be seen that the matter of eemaan is a tremendous affair, which each one of us must pay close attention to.
Our Shaykh Khalid ‘Uthmaan (hafidhahullaah) will admonish us concerning this crucial topic and explain to us the ways in which we can increase our eemaan and by the Permission of Allaah we will all act upon the advices offered and thus have our eemaan renewed and increased.
We ask Allaah to grant us all lasting eemaan, true certainty and beneficial knowledge.
Posted from: http://store.mpubs.org/the-means-of-increasing-ones-eemaan-by-shaykh-khalid-uthmaan-al-misree/
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
How to strengthen eemaan – Shaykh Saalih Al-Fawzaan [Video|Ar-En Subtitles]
السؤال
أحسن الله إليكم ، أبو ريان له مجموعة من الأسئلة يبدأ هذه الرسالة بالسؤال الأول عن الأسباب المعينة على تقوية الإيمان ، إذا كان الإنسان ضعيف الإيمان ، كيف يقوي إيمانه ؟
http://www.alfawzan.ws/AlFawzan/Fatwa…
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Let Us Sit Down and Believe for A While – Shaykh Muhammad ibn Rabee’ al-Madkhalee [Audio|Ar-En]
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 TheIslaamic University of Madeenah.
The Shaykh delivered a heart felt reminder of some very important issues of eeman.
This lecture event was translated LIVE by our brother Abu Suhailah Umar Quinn.
Listen / Download Mp3 Here (Time 1:18:52 )
Our noble Shaykh Muhammad Ibn Rabee’ (hafidhahullaah) commenced this beautiful heart felt admonition by stating, “How great is the need of the heart that we nurture it and provide it with the nutrition that it needs to supply its eemaan. Just as vegetation needs water, the heart needs that which will give it life; so we are in dire need of the likes of this subject matter.”
He continued his introduction by saying that we live in an era that is worlds apart from the peaceful time of the Messenger (sallAllaahu ‘alayhi wa sallam) and these times are very difficult upon the hearts of the people. Over the course of the last century the situation of mankind have become quite complicated and this over complication has led to the death of the hearts of the people so we need to do what it takes in order to resuscitate their hearts. He proceeded to say that the hearts of the Muslims need to be reminded of Allaah and we must reflect over the creation of Allaah, reflect on the miracles He sent His Messengers with and we need to deeply contemplate and imagine as though we were present when these miracles occurred. We need to imagine what it would have been like to witness these miracles and how it would have affected our eemaan had we been there.
Our Shaykh then went on to mention the stories of different Prophets and implored us to reflect upon them and imagine ourselves as being present with the Prophets of Allaah and the believers in those times. He continued by stating that many have abandoned the Qur’aan and when we do read the Qur’aan, it is without contemplation. Some read the Qur’aan only in Ramadhaan solely to finish it, again with no contemplation. We have neglected reflecting over the Qur’aan which is the greatest of miracles and will remain as such until the Day of Judgement.
Shaykh Muhammad highlighted specific stories from the Book of Allaah, urging us to reflect upon them and imagine ourselves with the Prophets Nuh,Ibraheem, Musaa and Muhammad (alayhum as-salaam); the effect it would have on our eemaan and certainty in Allaah and how we would increase in our understanding that Allaah has the power to do everything, is in charge of everything and there is no limit to His power and Knowledge.
Another benefit as mentioned by the Shaykh after referring to Soorah At-Takaathur is the three types of yaqeen mentioned in the Qur’aan. They are:
- ‘ilmul-yaqeen which is certainty that comes with having knowledge of something,
- ‘aynul-yaqeen that comes on account of witnessing something and
- haqqul-yaqeen which is when someone experiences something and knows it is a reality without doubt.
In closing the Shaykh explained that eemaan is of different levels so there is room to increase it; we are in need of increasing our eemaan andyaqeen. He then went on to say that in Saudi Arabia they have been continuously making du’a and performing Salaatul Istisqaa beseeching Allaahfor rain but the rain has not come. He said nothing is impossible for Allaah to do but due to the weakness of the people’s eemaan and them engaging in deception, trickery, lying and all sorts of disobedience in addition to consuming unlawful wealth and food, our du’a is not being answered.
Our beloved Shaykh Muhammad Ibn Rabee’ ended this truly inspiring admonition by making du’a to Allaah, asking Him to strengthen our eemaan, make us from those who contemplate on the Qur’aan and benefit from it; that He strengthens the Muslims, give them victory and return them back to their religion and that He destroys and humiliates the enemies of the religion from the kuffaar, munaafiqoon, the raafidhah and the like; and thatAllaah restores honour to Islaam and the Muslims.
We encourage our brothers and sisters to listen to and benefit from this tremendous reminder
Wa Billaahi Tawfeeq
Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam
Posted with Permission from mpubs.org
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
What does it mean to have belief in Allah ? (Sharh Thalathat al-Usool) – Abu Muhammad al-Maghribee [Mp3|En]
Abu Muhammad al-Maghribee (hafidhahullaah)
Audio Courtesy: http://followthesalaf.com
Sharh Thalathat al-Usool (Explanation of the Three Fundamental Principles) – by Sheikh Muhammad ibn al-Uthaymeen, rahimahullah.
Listen / Download Mp3 Here (Time 1:07:53)
—
The Belief In Allaah Comprises Four Matters:
The Belief In The Existence Of Allaah
Belief In Allaah’S Lordship (Ruboobiyyah)
Belief In Allaah’S Worship (Uloohiyyah)
Belief In Allaah’S Names And Sifaat (Attributes)
إِنَّ الْحَمْدَ لِلهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَغْفِرُهُ
Indeed, all praise is for Allah, we praise Him and we seek His aid and we ask for His forgiveness.
وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا
And we seek refuge in Allah from the evils of our own selves and from the evil of our actions.
مَنْ يَهْدِهِ اللهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ
Whomever Allah guides, there is none to misguide him, and whomever He misguides, there is none to guide him.
وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ
And I bear witness that there is no deity worthy of worship except Allah, alone, without any partner.
وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
And I bear witness that Muhammad is His slave and His Messenger.
صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ تَسْلِيمًا كَثِيرًا، أَمَّا بَعْدُ
May Allah’s peace and blessings be upon him, and upon his family and his companions, with abundant peace. To proceed:
I welcome all of you into tonight’s class, as every Tuesday night, here at Masjid At-Tawheed, in Stone Mountain, Georgia. We continue reading from the explanation of the three fundamental principles, Sharh Thalathat al-Usool, by his eminence, the Sheikh, our father, Muhammad ibn Salih al-Uthaymeen, may Allah the Most High have mercy on him.
Sheikh al-Islam Muhammad ibn Abd al-Wahhab, may Allah have mercy on him, said: And we began on this point, that Iman (faith) is from the levels of the religion. The second level from the levels of the religion is Al-Iman (faith).
He says that the second level of the religion after Islam is Iman, faith, and it is six pillars. To believe in Allah,
وَالإِيمَانُ بِاللهِ وَمَلائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ وَبِالْقَدَرِ خَيْرِهِ وَشَرِّهِ
and belief in Allah, and His angels, and His books, and His messengers, and the Last Day, and in the divine decree, its good and its bad.
To believe in Allah, and we are still on this point, and to believe in the angels to the end of the six pillars of Al-Iman.
He said: The first pillar is to believe in Allah. And it comprises four matters. The first, the first matter: belief in His existence, the Most High, in the existence of Allah. And we have already covered this.
The Sheikh, he says, to have belief in Allah comprises of four things. When someone says that they believe in Allah, they need to know these four matters. Number one, to believe that Allah exists. To believe in the existence of Allah, and we mentioned that.
The second matter: belief in His Lordship (Rububiyyah). To believe and to have Iman in the Lordship of Allah, Ar-Rububiyyah.
Defining Ar-Rububiyyah (The Lordship of Allah)
Sheikh Ibn Uthaymeen, may Allah have mercy on him, said, meaning, you believe that He alone is the Lord, having no partner and no helper. What does it mean to have belief in the Lordship, Rububiyyah, of Allah Subhanahu wa Ta’ala? That you believe that He alone is the Lord, having no sharer in that, nor any helper. No one shares with Allah in this one, and no helper whatsoever.
Sheikh Ibn Uthaymeen, may Allah have mercy on him, said: And the Lord (Ar-Rabb) is the one who has the creation, the sovereignty, and the command. So there is no creator except Allah, and no sovereign except Allah, and no command except for Him, the Glorified. As He, the Most High, said in Surah Al-A’raf, ayah 54:
أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ
Surely, His is the Creation and Command. (7:54)
And He, the Most High, said in Surah Fatir, the thirteenth ayah:
ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ
Such is Allah, your Lord; His is the kingdom. And those whom you invoke instead of Him own not even a Qitmeer (the thin membrane over a date-stone). (35:13)
Sheikh Ibn Uthaymeen continues by saying and gives us the definition of Rabb. He says Ar-Rabb, the Lord, is the one who creates. So now this is a refutation against those who they claim that others are lord, such as the Christians who they say that Jesus is the Lord. But Isa alayhis salaam does not create anything. He was created. Jesus, the son of Mary, alayhis salatu was-salaam, as the Christians they believe to in him to be the Lord. But from the, the Lord creates. Isa alayhis salaam does not create, he was created himself.
So the Lord is the one who creates. He is the sovereign king. And the command is His. He has the total command. So there is no creator except Allah, nor any sovereign Lord except Him. And there is no command except for Allah Subhanahu wa Ta’ala. No one shares with Allah in the creation of the heavens. There is no, ‘Allah 90%, 10% or 70/30.’ None of that. Allah alone creates them. Likewise the seven earths, the human being, Allah created all the human being, all the animals, all the fish, all the species of trees and the mountains and the oceans, every single drop of rain or flake of snow. No one ever created one of them. Allah creates everything.
And Allah has the command of all things. No one commands the sun for one day, or the rain to fall, or the angel to take the souls of such and such. Only Allah commands, Subhanahu wa Ta’ala. That’s why Sheikh Ibn Uthaymeen mentioned a couple of ayahs. The first one in Surah Al-A’raf, verse number 54, “Surely, creation and the command are His,” are Allah’s Subhanahu wa Ta’ala alone. He alone creates, Subhanahu wa Ta’ala, and the commands are His.
And also in Surah Fatir, verse number 13: “That is Allah, your Lord, who alone has the right to worship. He it is who has complete sovereignty, and those whom you worship besides Him do not even possess and control the amount of a qitmeer.” What is qitmeer? Qitmeer is that thin membrane covering a date stone. You ate a date before, right? So when you open the date in half, what’s inside the date? The seed, the stone. The stone. Some of them they come seedless. Alright? So, now, the real dates, they come with a stone inside. We call it a stone. Or seed, if you want to call it.
If you notice what’s, that that stone, is it covered or not? With what? A thin layer, white one. Allah Subhanahu wa Ta’ala says to the mushrikeen, the polytheists, and this is the explanation by Sheikh Rabi’, hafidahullah al-Madkhali, I was in his class in his house, and he was talking about this and he mentioned this ayah, and he says Allah Ta’ala mentioned that to the, addressing the polytheists, the mushrikeen, telling them, you’re worshipping things that cannot create anything, not even that thin layer, that little thin thing that is on a stone. They cannot even create that. Subhanallah.
The Denial of Rububiyyah Out of Arrogance
And it is not known that anyone from the creation denied the Lordship of Allah, the Glorified and Most High, except one who was arrogant, not believing in what he was saying. As happened with Pharaoh when he said to his people,
أَنَا رَبُّكُمُ الأَعْلَى
“I am your lord, most high.”
As in Surah An-Nazi’at. And he said,
يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي
“O chiefs! I know not that you have an ilah (a god) other than me.”
In Surah Al-Qasas. But that was not out of belief. Allah, the Most High, said,
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا
And they belied them (those Ayat) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayat) are from Allah].
Meaning the signs that Musa (Moses) came with from Allah, the Glorified and Most High. Surah An-Naml. And Musa said to Pharaoh, as Allah narrated from him,
لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا
“Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as proofs. And I think you, O Fir’aun (Pharaoh)! are indeed damned (doomed to destruction)!”
Surah Al-Isra.
Sheikh al-Uthaymeen, rahimahullah, now he’s going to mention a point that is known to history of humanity, and that is, it is not, it is not known that anyone from the creation denied the Lordship of Allah. No one denies the existence of Allah, that there is a creator who created the heavens, the universe, the earth, what’s between them, the air, the rain, the mountains, the landscape, the rain, the people, the human being, the, the, the, the fruits, the vegetations, the food that we need, and all of these things. No one denies this. Except one who did so out of arrogance and not out of belief in what he said.
Yes, you may find those who deny it, they just deny it out of arrogance, because they know that there is a creator. There is a creator. Because they know that the shoes they’re wearing, if somebody comes to them and says, “Nobody made these shoes.” “Where they came from?” “They just came just like that.” Nobody made them, nobody, nobody. These shoes one morning, they just like that. They weren’t, and now here they are. That same person is gonna say, “Hey, you’re crazy. Somebody got to make these shoes. They don’t just come up with no reason.” So, so what about the heavens, the mountains, the earth, the sun, the moon, the stars? They just come just like that? No.
So that’s why the Sheikh, he says, even those who deny the existence of Allah or that Allah is the creator, is al-Khaliq, they do so out of arrogance and not out of belief in what they what they say. And this was the case of the Pharaoh, Fir’awn. The Sheikh, he mentioned the example of the Pharaoh, Fir’awn, when he said to his people,
فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى
So he said, “I am your lord, the most high.”
In Surah An-Nazi’at, verse 24, he said to his people, “I am your highest lord.” He said to them, “I am your lord.” And also, Pharaoh said to his people in Surah Al-Qasas, verse 38, as Allah tells us, he says, “O nobles, I know no other god for you besides me.” When Musa and Harun, alayhim as-salaam, because Musa, he was sent to Pharaoh and to his people, but Musa alayhis salaam, he requested that Harun shares with him in this responsibility and this message. And Allah granted Musa that request. So Musa and Harun, both of them, they were sent to Pharaoh and his people. And they told them that we are messengers from your Lord, our Lord, the Lord of humanity, the Lord of mankind, the only Lord, Allah Subhanahu wa Ta’ala. But Pharaoh said to his people, “I know no other lord for you but me.” So there is nothing, meaning whatever these two guys are talking about, don’t believe them. “I am your lord, and that’s it.” Allahu musta’an.
Allah tells us in Surah An-Naml that Pharaoh, when he says these statements, he did not say this out of belief, that he believed that he really, he’s the lord, because he knows he’s not a lord. Because he doesn’t have the characteristics and the qualities of a lord. Okay? Pharaoh uses the bathroom. He goes to sleep, get tired, doesn’t know what’s going on behind the wall. If he doesn’t eat, he dies. And he’s afraid from others. See? Afraid from a scorpion. The Lord of mankind has qualities, names, attributes. Pharaoh has none of that.
Can I ask a question? Who can explain, give me the reason why that the Pharaoh or any of the human being will not share with Allah any of his names and attributes? Yes. The people of Tawhid. in the Masjid of Tawhid. In the lesson of Aqeedah and Tawhid. Yes, O Muhammad. Because if he shares one of his attributes… A proof, a proof. A verse or a hadith. A verse and a hadith. A famous verse. Yes, O Abu Qayyum.
لَيْسَ كَمِثْلِهِ شَيْءٌ
There is nothing like unto Him.
Excellent. And that is so. Which surah? Surah… Who? Ash-Shura. I am asking him. Ash-Shura. The number of the verse? For this reason, I said ‘famous.’ I said this ayah is famous. Huh? Eleven. Ayah 11 in Surah Ash-Shura. Not Ash-Shu’ara’, Ash-Shura, 42.
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ
There is nothing like unto Him, and He is the All-Hearer, the All-Seer. (42:11)
Nothing like unto Allah, nothing.
So here, Allah says about Pharaoh and his people, “They rejected Allah’s clear signs, proving what Musa called to, yet in their hearts, they knew that they were true and from Allah.” Even though they denied them, they denied an ayah after an ayah, a sign after a sign, because Musa brought them many signs from Allah, amazing signs. One of them would be enough for them to believe. But the guidance of success is in the hand of Allah, the Glorified and Most High. Guidance is of two types. Guidance is two types. The first guidance is the guidance of showing and explaining. The guidance to make things clear to the people, and that’s the job of the prophets and the messengers, in the first place, and whoever followed them but upon knowledge. The second type of guidance, the guidance of success. Meaning a person acts upon what the messengers came with from Allah. That’s only for Allah. No one can make someone a believer. You can talk to someone for years, you can give them all the gifts, and you can be the nicest person, the wisest, the most patient, but if Allah doesn’t want that person to be guided, he will never be guided. Because me and you, we will never, ever, even if we be the nicest person in our time, the wisest, we can never get close to the best of mankind, Muhammad sallallahu alayhi wasallam. And still, see, he couldn’t guide, meaning make successful, his uncle, who has supported him, took, took care of him when he was very young, supported him against Quraysh. Abu Talib put his life in danger, not just his life, the whole tribe of Banu Hashim in danger to protect the Prophet sallallahu alayhi wasallam. Still, this guidance, this type of guidance, the guidance of success, is with Allah alone.
We learn from this a great thing so that we don’t despair, because Shaytan has many tricks. You be talking to, because many of us have, have family members that are not Muslims. Sometimes you may hear a talk, a khutbah, you read a book, and you’re like, “That’s it, I’m gonna talk to my grandmother, I’m gonna talk to my father, I’m gonna talk to my this, this, my mother, or this uncle, or this somebody that they were so nice to you, they took care of you, and they’re still, they’re nice, they have good manners.” And you’re like, “That’s it.” And you started talking to them nicely, kindly, give them da’wah. After four months, Shaytan comes to you saying, “You’re wasting your time. They’re not going to accept it. Look, four months.” Four months, you’re talking about? Nuh alayhis salam,
أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ
a thousand years less fifty. (29:14)
A thousand years except for fifty years.
وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ
And none believed with him, except a few. (11:40)
Only a few people believed in him. His wife and his son didn’t believe in him. They didn’t believe in him. They died upon shirk. So this type of hidayah is for Allah alone, Subhanahu wa Ta’ala.
So Allah says, “They rejected Allah’s clear signs, proving what Musa called to, yet in their hearts they knew that they were true and from Allah. And they did so due to their transgression and arrogance.” That’s why they do it.
Also Musa alayhis salaam said to Fir’awn, said to the Pharaoh, as Allah tells us in the Qur’an, in Surah Al-Isra, chapter 17, verse 102, the translation in English to what Allah says, because the Qur’an is Arabic. The Qur’an is in the Arabic language. You don’t say Allah says and we start saying German or or French or Italian or Chinese. No, that’s the interpretation. As for the Qur’an is in the Arabic language.
بِلِسَانٍ عَرَبِيٍّ مُبِينٍ
in a plain Arabic language. (26:195)
Musa said to Pharaoh, ayy, Fir’awn, “You know for certain that these signs were not sent down except by the Lord of the heavens and the earth, and that they are clear proofs of the truth of what I call you to, and that I am Allah’s messenger. But I think that you, O Pharaoh, are one accursed and deprived of good.” Allahu Akbar.
That’s why you see the saharah, the, the, the, the, those magicians that they were working for the Pharaoh, they were doing all their magic and the like, and they know magic because that’s all they learn, and they did in their lives. Once they saw the sign, they know it’s not magic. They prostrate, and they turn to Allah with repentance. And they know it’s the haqq. Allah wants good for them. Alhamdulillah.
The Polytheists’ Affirmation of Rububiyyah
Sheikh Ibn Uthaymeen, may Allah have mercy on him, said: And for this reason, the polytheists used to affirm the Lordship of Allah the Most High, despite associating partners with Him in His Divinity. Allah the Most High said, as in Surah Al-Mu’minun,
قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ، سَيَقُولُونَ لِلَّهِ، قُلْ أَفَلَا تَذَكَّرُونَ، قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ، سَيَقُولُونَ لِلَّهِ، قُلْ أَفَلَا تَتَّقُونَ، قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ، سَيَقُولُونَ لِلَّهِ، قُلْ فَأَنَّى تُسْحَرُونَ
Say: “Whose is the earth and whosoever is therein? If you know!” They will say: “It is Allah’s!” Say: “Will you not then remember?” Say: “Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?” They will say: “Allah.” Say: “Will you not then fear Allah?” Say: “In Whose Hand is the sovereignty of everything? And He protects (all), while against Him there is no protector, if you know.” They will say: “(All that belongs) to Allah.” Say: “How then are you deceived and turn away from the truth?” (23:84-89)
Sheikh Ibn Uthaymeen, rahimahullahu ta’ala, he says, “Therefore, based on this, the mushriks, the polytheists, the pagans of the Arabs used to affirm the Lordship of Allah, the Most High.” They know He’s the Lord. They used to affirm the Lordship of Allah, the Most High, even though they worship others along with Him. You will find that in their poetries, those who read poetry, the Arab poetry, the mushrikeen, they mention Allah, Ar-Rabb. They used to swear by Allah, “Wallahi.” They know. They used to call upon Allah in times of difficulty. When they are in a hardship, they don’t call upon their gods. They say, “Ya Allah, najjina” (“O Allah, save us”).
But they, but then with that, even though they believe in the Lordship of Allah, that Allah is the Lord and the Creator of all things, they, even though with that, they worship others along with Him. As Allah tells us, and this is only one example of many places in the Qur’an, when the polytheists, they say the same thing that they believe in the Lordship of Allah Subhanahu wa Ta’ala. Say O Muhammad to those mushriks, the polytheists, “To whom belong the sovereignty of the earth and all the creation upon it, if it is that you know?” They will say, “It is Allah’s.” They say, “Will you not then be reminded that He is, it is, it is who alone deserves your worship?”
“Say to them, O Muhammad, sallallahu alayhi wasallam, ‘Who is the Lord of the seven heavens and the tremendous throne, al-‘Arsh, which extends over them all, extends over these heavens?’ They will say, ‘That it is for Allah, all for Allah, all this is for Allah, the heavens and the throne and all that, is for Allah.’ Say, ‘Will you not then fear His punishment for your worship of others besides Him?'”
“Say, ‘In whose hand is the dominion and control over everything, and who protects and none can protect against His punishment, if it is that you know?’ They will say,” this is the answer by the mushriks. This is the answer of people who worship idols. They will say, “It is for Allah.” For Allah. “Say then, how is it that you are turned away from acceptance of the truth to falsehood and to the worship of others along with Allah Subhanahu wa Ta’ala?”
And Allah the Most High said, as in Surah Az-Zukhruf, the ninth ayah:
وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
And if you were to ask them: “Who has created the heavens and the earth?” They will surely say: “The All-Mighty, the All-Knower created them.” (43:9)
And likewise in Surah Az-Zukhruf, ayah 87:
وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللهُ فَأَنَّى يُؤْفَكُونَ
And if you ask them who created them, they will surely say: “Allah.” How then are they turned away (from the worship of Allah, Who created them)? (43:87)
“And if you, O Muhammad, sallallahu alayhi wasallam, were to ask those from your people who worship others along with Allah, ‘Who created them?’ they will say, ‘Allah created us.'” Subhanallah. They don’t say those idols created us, because they made those idols themselves with their hands. They say, “Allah created us.” Then how have they turned away from the worship of the one who created them? How have they turned away? Why, in another term, why, since they know this, so why they worship other than the one who created them?
The Two Types of Divine Command
And the command of the Lord, the Glorified, and the command, excuse me, and the command of the Lord, the Glorified, is comprehensive of the creational command and the legislative command. So just as He is the arranger of the universe, decreeing in it what He wills according to what His wisdom necessitates, He, the Glorified and Most High, is likewise the Judge therein, by legislating acts of worship and the rulings of transactions, according to what His wisdom necessitates. So whoever takes along with Allah the Most High a legislator for acts of worship or a judge for transactions has associated partners with Him and has not actualized faith.
After this proofs, Sheikh Ibn Uthaymeen, rahimahullahu ta’ala, he says, “Likewise, the command,” because he mentioned that Allah has the creation, the dominion over all things, the sovereignty over all things, and the command is His. He says, “The command of the Lord, the one free of all imperfections, covers the creational command and the legislative command.” So just as Allah, just as He arranges and controls the creation, and He decrees for it whatever He wishes according to His wisdom, then likewise, He is the sovereign judge therein who lays down and prescribes the acts of worship and the judgments for social affairs and dealings also according to His wisdom. So whoever takes someone else along with Allah, the Most High, to prescribe and legislate with regard to acts of worship, or as a sovereign, sovereign or judge in transactions and social affairs, then he has committed shirk, has committed shirk in that and has not realized and fulfilled the Iman.
The Third Matter of Belief in Allah: Uluhiyyah
The third matter of the matters that belief in Allah comprises of: we said the first is belief in the existence of Allah, the Glorified and Most High. The second matter: belief in His Lordship. The third matter: belief in His sole right to be worshipped (Uluhiyyah).
So the third matter from the four matters that are comprised in believing in Allah, the first pillar of Iman, because the Sheikh Ibn Uthaymeen, rahimahullahu ta’ala, he says, “Believing in Allah, which is this is the first of the six pillars of Iman, comprise of four matters.” Number one, to believe that Allah exists. Number two, to believe in His Lordship, Rububiyyah. And number three, to believe in His Uluhiyyah, that He has the sole right to be worshipped. And if anything or anyone, whether is a close angel, a prophet or a messenger, a righteous person, a king, or a tree or a stone or anything else, or a jinn or whatever it may be, if they are taken as objects of worship, they are taken in falsehood, not in truth, in falsehood.
As Sheikh Muhammad Abd al-Wahhab al-Wasabi al-Abdali, may Allah preserve him, from Yemen, from Al-Hudaydah, may Allah preserve him, in his valuable book, Al-Qawl al-Mufeed fi Adillat at-Tawheed (The Beneficial Saying Regarding the Proofs of Monotheism). Regarding the meaning of ‘La ilaha illallah,’ meaning, ‘There is no deity worthy of worship in truth except Allah,’ and anything other than Allah, if it is worshipped, it is worshipped in falsehood.
One of our contemporary mashayikh, he’s still alive, may Allah preserve him and preserve the mashayikh of Ahlus-Sunnah. He is from Yemen, from the city of Al-Hudaydah. He was praised by many mashayikh, namely Sheikh Muqbil ibn Hadi al-Wadi’i, rahimahullah. And this Sheikh, he said in his book, Al-Qawl al-Mufeed fi Adillat at-Tawheed. This book, the Sheikh in it, he mentioned the proofs from the Qur’an and the Sunnah as proofs for Tawheed, Islamic monotheism. When he explained and gave the meaning of La ilaha illallah, he says, “there is no deity worthy of worship in truth except Allah, and anything other than Allah, if it is worshipped, it is worshipped in falsehood.”
What does belief in the sole right to worship of Allah, the Glorified and Most High, mean? Meaning, that He alone is the true God, with no partner. And Al-Ilah means Al-Ma’looh, i.e., the one who is worshipped with love and glorification.
What does it mean to believe, to have Iman in the Uluhiyyah? Sheikh Ibn Uthaymeen, rahimahullah, he says, “That is that He, Subhanahu wa Ta’ala, alone is the one who has the right to be worshipped.” That’s what it means to believe in the Uluhiyyah of Allah, that you believe that He alone, Subhanahu wa Ta’ala, Allah, has is the one who has the right to be worshipped, and no share of any worship is to be directed to anyone else besides Him. All worship has to be for Allah. Now you find certain people when it comes to salat, which is an act of worship, they pray for Allah. Ramadan, they fast for Allah. Hajj for Allah. Dhabh, slaughtering animals, for who? For jinn. Ayy? For the jinn. For dead people. Right or wrong? Yes.
Du’a, is it ‘ibadah or not an ‘ibadah? It’s ‘ibadah. It has to be for who? Allah alone. So you find some people, they pray for Allah, they tell you, “No, no, no, for Allah. We don’t pray for no tree, no thing. Astaghfirullah. This is clear.” The same person or these people, they go to a grave of so-and-so and they say, “O so-and-so, help me out.” “Ya Jilani, ya Abd al-Qadir, ya Sayyidah Zaynab, ya Badawi, Husayn,” and so on. These are names. And they call somebody who’s dead, “Help us. Get me out of this one. Give me children. Cure me. Cure my mother. Cure my children.” No. Shirk billah.
So all worship, all acts of worship has to be for Allah alone, Subhanahu wa Ta’ala. Not some of them for Allah and others for other than Allah. No. Because those people, they didn’t create anything with Allah. They don’t arrange anything in the universe with Allah. They don’t provide, not even for themselves. Allah provides for them. And yet, they’re dead. And how somebody call them and call upon them beside Allah Subhanahu wa Ta’ala?
لَا يَسْمَعُونَهُمْ
they do not hear them.
Allah tells us in the Qur’an, “They do not hear them.” And even if they hear them, they will not answer them. And on Yawm al-Qiyamah, they will disbelieve in them. On Yawm al-Qiyamah, they will tell them, “Listen, man, why were you calling us? We’re not gods.” Subhanallah. As Allah tells us in the Qur’an, those that they call upon beside Allah, meaning the angels, and Isa alayhis salaam, they said, “We are servants of Allah, man. We’re hoping for Allah’s mercy upon us. You’re calling us for mercy? You’re calling us to forgive you your sins? No, we don’t do these things.” That’s only for Allah Subhanahu wa Ta’ala.
Allah the Most High said, as in Surah Al-Baqarah:
وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لَا إِلَهَ إِلَّا هُوَ الرَّحْمَنُ الرَّحِيمُ
And your Ilah (God) is One Ilah (God), La ilaha illa Huwa (none has the right to be worshipped but He), the Most Gracious, the Most Merciful. (2:163)
And the Most High said in Surah Aal-Imran:
شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness), (He is always) maintaining His creation in Justice. La ilaha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. (3:18)
Then the Sheikh, he mentioned the ayah in Surah Al-Baqarah, verse 163, “And the god alone who has the right to be worshipped is a single god. He has no partner, not even one. He doesn’t even have another one partner. He is alone. And that is Allah. So do not worship anything besides Him, nor associate anything in worship with Him, the Most Merciful, the bestower of mercy.”
This is very important for us. This is now the Sheikh is teaching us da’wah. How to give da’wah to the people, how we talk to them. We should go back to this chapter and memorize it. If somebody tells you, “No, listen, you guys worship Allah, it’s okay, you can have that. Now we worship Jesus.” And then you ask them simple question. You say, “What is the characteristics of a god? What is his qualification? Things that has to be made in the god so he can be singled out, stand out. Huh?” It’s like a doctor. Do they just look at somebody’s face and say, “You look like you can make a good doctor.” “Oh, here is a degree, man. Go ahead.” Does it work like this? No, he has qualification. He studied, he went so many things, he has some knowledge, he can do this, a surgeon, now he can operate, he can tell you, he can prescribe, he can mix medication, a lot of things. A pharmacist in CVS or whatever it may be. You think they just hire somebody from the street? “Oh, come here, man.” “You want a job?” “Oh yeah, I’m looking for a job, actually.” “What do you want?” The manager tell them, “You want to stock the soda? What do you want me to sweep? What do you want to to load up the aisles?” They’re like, “No, no, no, no, not of that, man. You don’t look like you’re for that. You’re gonna be pharmacist.”
Does it work like this? If you know that person, he was chosen like that, don’t you ever mess with those people. Right or wrong, man? Because a pharmacist, man, he has to be a chemist. He has to study chemistry and math and biology, right or wrong, man? Because he has to, he’s gonna mix things now. And those things are dangerous. One itself is dangerous. Mix it with three others, Allahu musta’an.
So now when somebody tell you, “Oh yeah, you, that’s fine, it’s okay with me. Allah is your lord, but Jesus is mine.” Tell him, “Listen, man, since you said Allah is the lord, you’re right about that. You’re right. And I can prove you that you’re right. Because Allah, He alone creates this, this, this, this. Does your god do the same thing?” If he say, “Oh yeah, Jesus creates everything.” Say, “Since when?” He says, “Uh, he said,” let me make it easy on him. “Jesus was born or he wasn’t born?” If he says, “No, he wasn’t born,” you say, “You don’t even know the Lord you’re worshipping.” So how you worship something you don’t know? But if he says, “Oh yeah, he was born,” you say, “Okay, he was born. Before he was born, so who was god?” Who was god before he was born? “Ah,” now he’s gonna say, “Wait a minute.” “Is it your god was then?” “Yes, my god was there. He was ever since. He has no beginning and no end. Nothing before him and nothing after him. Nothing above Allah. And began to give him the ayahs. If Allah wants good for that person, before you finish, you’re gonna see it in his face. You remember Sa’d ibn ‘Ubadah? Huh? In the, in the, in the seerah classes? He was going, he came with his spear to who? To who? To two companions. As’ad ibn Zurarah and Mus’ab ibn ‘Umair. So he coming with his spear to chase him out of Madinah, “Why are you coming to corrupt our people with that things you’re talking?”
But then Mus’ab ibn ‘Umair said to him, “Listen, man, just calm down. I’m just inviting you to listen to what I’m about to say. If you don’t like it, we leave. And if you do like it, accept it.” He said, “Okay, that’s fair.” But As’ad ibn Zurarah, he says, “Subhanallah, as soon as Mus’ab ibn ‘Umair, radiyallahu ‘anhu, began to talk about the deen of Allah and recite some ayahs,” he says, “the face of Sa’d ibn ‘Ubadah,” who is, he’s coming determined with his spear to chase him out, he says, his face was shining. He says, “We saw Islam in his face before he even say La ilaha illallah.” Same thing. How are you gonna go to someone and say, and begin to insult his, the only god they know? They’re not gonna listen to you after that. They’re not gonna listen to you. Talk to them about Allah, because there is a lot to say about Allah. There is only few things to say about Jesus as a human being and as a messenger. As a lord, is there anything to be said about him? Nothing. You know why? You know why? Because he’s not a lord. He’s not a lord. You just go to a person, tell him, “Listen, I’m a, you’re a Christian? Can I talk to you about my god?” And if he says, “Yeah, yeah, go ahead,” then you start. How long, how much you have knowledge? So we don’t know our lord as we should. And then when we are, when we fail, it’s not because the, the opponents, because we give reason for the opponents to to intervene because we, we just, we we’re mixing everything. Now we go and talk about Allah, but we have to know Allah. That’s why I said these chapters are very important. That’s why if you know somebody interested in Islam, just give them Thalathat al-Usool. Give them this book. “Okay, read this book.” Especially this chapter right here, of Arkan al-Iman. Read this. And they will see that whatever they were taught, whatever they said their grandparents doing, whatever they were learning in those churches, whatever was promoted, make no sense. What makes sense? The ‘aqeedah of Islam, that was the Prophet brought. And for those that Allah wants good for them, they’re gonna say La ilaha illallah. As for those people that Allah don’t want nothing for them, you can’t do nothing. You can’t do nothing. Tayyib.
And everything that is taken as a god along with Allah, worshipped besides Him, its divinity is false. Allah the Most High said,
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ
That is because Allah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Batil (falsehood) And verily, Allah He is the Most High, the Most Great. (22:62)
The Sheikh, he says, “Everything which is taken as a god to be worshipped beside Allah is a false and futile object of worship.” It’s false and a futile act of worship, object of worship. Allah, the Most High, Subhanahu wa Ta’ala, says in Surah Al-Hajj, verse 62, and of course the translation of what Allah said into English, “That is because Allah is the true God, deserving all worship. There is none like Him, no sharer and no rival. And those gods which the mushriks, the polytheists, invoke beside Him are futile and false, and not able to create anything, rather they are themselves created things. And Allah, it is who is the Most High above everything, the Most Great.”
And naming them ‘gods’, meaning, these gods that the polytheists worship besides Allah, the Glorified and Most High, and naming them ‘gods’ does not give them the right of divinity. Allah the Most High said regarding Al-Lat, Al-Uzza, and Manat, as in Surah An-Najm,
إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ
They are but names which you have named, you and your fathers, for which Allah has sent down no authority. (53:23)
And He said regarding Hud, that he said to his people, as in Surah Al-A’raf,
أَتُجَادِلُونَنِي فِي أَسْمَاءٍ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا نَزَّلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ
Dispute you with me about names which you have named, you and your fathers, for which Allah has sent down no authority? (7:71)
And He said regarding Yusuf (Joseph), peace be upon him, that he said to his two companions in prison, as in Surah Yusuf,
يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ، مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ
O two companions of the prison! Are many different lords (gods) better or Allah, the One, the Irresistible? You do not worship besides Him but only names which you have named, you and your fathers, for which Allah has sent down no authority. (12:39-40)
And for this reason, the messengers, upon them be peace and blessings, used to say to their peoples,
اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ
“Worship Allah! You have no other Ilah (God) but Him.” (7:59)
But the polytheists refused that. And they took besides Allah other gods, worshipping them along with Allah, the Glorified and Most High, and they seek victory through them and seek their aid.
Sheikh Ibn Uthaymeen, rahimahullahu ta’ala, he says, “The fact that this object of worship that they are futile and false, the fact that they are called ‘gods’, alihah, in no way gives them the right to be worshipped.” Just because they were called alihah, they were given this name, alihah, gods, doesn’t give them no way the right to be worshipped beside Allah Subhanahu wa Ta’ala. Like we gave the example, but Allah, just because a person looks like a doctor, is he a doctor? No, can’t. You want to look like him, mashallah, but then let’s get down now, take a test. Or just because someone look all greasy and has all this grease on his hands and on his t-shirt and make him a good mechanic? Are we gonna say, “Okay, break down this, this, uh, we’re gonna give him a broke old Chevy engine,” say, “put it together.” “Crack it now, right?” And he can’t even, you know, even know where the tools at. Can’t even hold the wrench straight. No.
So the Sheikh, he says, “Concerning Al-Lat, Al-‘Uzza, and Manat,” who are these? Al-Lat, Al-‘Uzza, and Manat? We mentioned this in, in which class? In the Seerah class, right? Last Wednesday, in the Seerah class. Yes, Abdullah? You want to say something, Abdullah? What are they, Al-Lat, Al-‘Uzza, and Manat? Who are they? They’re pagans’ idols. Al-Lat was a rock, one was a tree, and Manat was an idol. Ahsan, wa huwa kadhalik, barakallahu feek, zadakallahu ‘ilman wa hirsa. So these are names of idols that the Arabs used to worship. Two of them in the way of Ta’if, between Makkah and Ta’if, and one in another place called Al-Mushallal, between Madinah and Makkah, Manat.
Allah says about them in Surah An-Najm, verse 23, “They are but names which you have named, you and your fathers, for which Allah has sent down no authority.” And also Allah tells us in the Qur’an what Hud, Nabiyullah Hud alayhis salaam, said to his people when they argue with him about the gods, the the the the false gods they worship, he said, “Do you dispute with me about mere idols which you and your fathers have given names to, things which can neither bring harm nor benefit? And Allah has given no proof or excuse for them to be worshipped.“
Also Yusuf alayhis salaam, and you know the story of Yusuf alayhis salaam, when he, when he enters into jail, and he was innocent. But he says,
السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
“The prison is more to my liking than that to which they invite me.” (12:33)
When two young men entered the jail with Yusuf alayhis salaam, they were with him, and they saw a dream. Each one of them saw a dream, and they approached him, they says, “Would you please interpret these dreams? Because we see you, you have knowledge. You have some knowledge, you’re not like other people in here.” But before he gave them the interpretation, and he told them, he called them to Tawhid. He said to them, “Is it better that you worship many different lords or that you worship only Allah, the one who subdues and has full power over everything? You do not worship beside Allah except idols which you call gods, which you and your forefathers gave names to, for which Allah has sent down no authority.“
So every messenger said to his people this: “Worship Allah alone. There is none besides Him deserving and having the right to your worship.” Surah Al-A’raf, verse 59. Sheikh al-Uthaymeen, rahimahullah ta’ala, said, “But the mushriks, but the mushriks refused this and worshipped other gods along with Allah, the one free of all imperfections, and the Most High, seeking aid from them and calling upon them to deliver and rescue them.” All these things has to be sought from Allah Subhanahu wa Ta’ala.
The Intellectual Proofs Against Shirk
Sheikh Ibn Uthaymeen, may Allah have mercy on him, said: And Allah the Most High has nullified the polytheists’ taking of these gods with two intellectual proofs. Allah, the Most High, has exposed the futility of the polytheists worshipping these gods with, with two clear intellectual proofs, intellectual. The first: that there is nothing in these gods which they took of the characteristics of divinity. For they are created and do not create, they do not bring benefit to their worshippers, nor do they ward off harm from them, they do not possess for them life or death, and they do not possess anything of the heavens nor do they have any share in it. Number one, these gods which they worship do not possess any attributes of divinity. Rather, they are created beings which cannot create, nor can they bring any benefit to those who worship them, nor can they keep any harm away from them, nor do they have any power over their life or death, nor do they own and control anything in the heavens, nor have any share in that at all, at all.
Allah the Most High said, as in Surah Al-Furqan:
وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ، وَلَا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَلَا نَفْعًا، وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا
“Yet they have taken besides Him other alihah (gods) who create nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” (25:3)
And He the Most High said in Surah Saba:
قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ، وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ
“Say: ‘Call upon those whom you assert (to be associate gods) besides Allah.’ They possess not even the weight of an atom, either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them. Intercession with Him profits not except for him whom He permits.” (34:22-23)
The Sheikh al-Uthaymeen also, he mentioned the ayahs 191 and 192 in Surah Al-A’raf,
أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ، وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنْفُسَهُمْ يَنْصُرُونَ
“Do they associate with Him those who create nothing but they themselves are created? And they are not able to help them, nor can they help themselves.” (7:191-192)
He said: And if this is the state of those gods, then taking them as gods is from the most foolish of foolishness and the most false of falsehood. Sheikh al-Uthaymeen says, “So this being the state of these gods, then to worship them is the greatest folly and and is totally futile.” It’s false. It’s foolishness to worship something that have these characteristics, cannot benefit itself, how can benefit others?
The second matter, and we will conclude with it, he said, if Allah wills, Ibn Uthaymeen, may Allah have mercy on him, said: that these polytheists used to affirm that Allah the Most High alone is the Lord, the Creator, in Whose Hand is the sovereignty of all things, and He protects while there is no protector against Him. And this necessitates that they single Him out in worship. Yes, it necessitates that they single Him out with divinity just as they singled Him out with Lordship. Then he mentioned some verses. The second matter that proves, or that Allah has exposed the futility of the mushriks worshipping these gods, that these mushriks used to affirm that Allah, the Most High, alone is the Lord and the Creator, and that in his hand is the control of everything, and that he protects and none can protect from him. So this necessitates that they should single him out with all worship, just as they have singled him out by affirming all lordship for him. And the Sheikh, he mentioned some of the ayahs.
He mentioned the ayah in Surah Al-Baqarah:
يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ، الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ
O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun. Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). (2:21-22)
O mankind, single out your Lord with all worship. He who created you and all those who came before you, so that you may be of those who seek to avoid Allah’s punishment and anger, those whom Allah is pleased with. He who has made the earth, meaning Allah, made the earth as a resting place for you and has made the sky as a canopy and who sends down rain from the sky and brings out with it from the earth crops and fruit as a provision for you. So do not set up rivals with Allah in your worship whilst you know that you have no Lord besides Him. Also in Surah Az-Zukhruf, ayah 87:
وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
And if you ask them who created them, they will surely say: “Allah.” How then are they turned away (from the worship of Allah, Who created them)? (43:87)
And if you, O Muhammad, were to ask those from your people who worship others along with Allah, “Who created them?” they will say, “Allah created us.” Then how have they turned away from the worship of the one who created them?
Also the Sheikh mentioned the ayahs from Surah Yunus, the ayahs 31 and 32:
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللَّهُ، فَقُلْ أَفَلَا تَتَّقُونَ، فَذَلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ فَأَنَّى تُصْرَفُونَ
Say: “Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: “Allah.” Say: “Will you not then be afraid of Allah’s Punishment (for setting up rivals in worship with Allah)?” Such is Allah, your Lord in truth. So after the truth, what else can there be, save error? How then are you turned away? (10:31-32)
Say, O Muhammad, to those who associate others in worship along with Allah, “Who gives you provision from the heavens by sending down rain, and the earth by bringing out its produce? Or who is it that grants you hearing and sight? Who brings out the living from the dead and brings out the dead from the living? Who controls the affairs?” Then they will say, “Allah.” Then say, “Will you not then fear Allah’s punishment for your worshipping along with Him others who do not provide sustenance for you and who can neither harm nor benefit you? Rather, the one who provides for you from the heavens and the earth, grants you hearing and sight, brings out the living from the dead and the dead from the living, and controls the affairs is Allah, your true Lord, about which there can be no doubt. So besides the truth, what is there except misguidance, falsehood? Besides the truth, what is there except misguidance? So how is it that you have turned away from the truth?”
Alhamdulillah for the hidayah. We thank Allah for guiding us. And we ask Allah to keep us firm upon the true guidance. Insha’Allah, next class we continue bringing in the, the four matters from the matters that is comprised in having belief in Allah, and belief in His Names and Attributes.
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
Glory be to You, O Allah, and praise. I bear witness that there is no god but You. I seek Your forgiveness and I repent to You.
Jazakumullahu khayran, barakallahu feekum.
وَصَلَّى اللهُ وَسَلَّمَ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ تَسْلِيمًا كَثِيرًا
And may Allah’s peace and blessings be upon Muhammad and upon his family and his companions, with abundant peace.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Belief in the Paradise and Hellfire – Abu Muhammad al-Maghribee [Mp3|En]
Audio Courtesy : http://followthesalaf.com
[Mp3|English]
Sharh Thalathat al-Usool (Explanation of the Three Fundamental Principles) – by Sheikh Muhammad ibn al-Uthaymeen, rahimahullah.
Listen / Download Mp3 Here (Time 45:28)
AbdurRahman.Org 
You must be logged in to post a comment.