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Sahih Muslim, Vol 1


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Full Set of Sahih Muslim - Seven Volumes is available for download at my Qur'an blog: …

Full Set of Sahih Muslim - Seven Volumes is available for download at my Qur'an blog:
PLEASE VISIT this link to download all other volumes, Inshaa'Allah.

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  • 1. Tb S II Du IanIrLun IlL 1.
  • 2. Kalamullah.Com 1rz b/CEnglish Translation ofSahIh Muslim Volume 1
  • 3. ALL RIGHTS RESERVED © 4il jji -i- jfl,MlWIjE No part of this book may be reproduced or utilized in any form or by any means, lectronic or mechanical, including photocopying and recording or by any informationD*RIJU*L*3l torage and retrieval system, without the written permission ofthe publisher. First Edition: June 2007 Supervised by: Abdul Malik Mujahid HEAD OFFICE P.O. Box: 22743, Riyadh 11416 K.S.A.TeI: 0096 -1-4033962/4043432 Fax: 4021659 E-mail:, Website: www.dar-us-salam.comK.S.A. Darussalam Showrooms: AUSTRALIA Riyadh • Darussalam: 153, Haldon St. Lakembs (Sydney)Olaya branch: Tel 00966-1-4614483 Fax: 4644945 NSW 2195, AustraliaMaiaz branch: Tel 00966-1-4735220 Fax: 4735221 Tel: 0061-2-97407188 Fax: 0061-2-97407199 Mobile: 0061-414580813 Res: 0061-2-97580190Suwailam branch: Tel & Fax-1-2860422 Email: • Jeddah CANADA Tel: 00966-2-6879254 Fax: 6336270 • Islamic Book Service • Madinah 2200 South Sheridan way Mississauga, On L5J 2M4 Tel: 00966-04-8234446, 8230038 Tel: 001-905-403-8406 Ext. 218 Fax: 905-8409 Fax: 04-8151121 HONG KONG • Al-Khobar • Peacetech Tel: 00966-3-8692900 Fax: 8691551 A2, 4/F Tsim She Mansion • Khamis Mushayt 83-87 Nathan Road Tsimbatsui Tel & Fax: 00966-072207055 Kowloon, Hong Kong Tel: 00852 2369 2722 Fax: 00852-23692944 • Yanbu Al-Bahr Tel: 0500887341 Fax: 04-3908027 Mobile: 00852 97123624 • Al-Buraida Tel: 0503417156 Fax: 06-3696124 MALAYSIA • Danjssalam international Publication Ltd.U.A.E No. 109A, Jalan SS 21/1A, Damansara Litams, • Darussalam, Sharjah U.A.E 47400, Petaling Jaya, Selangor, Darul Ehsan, Malaysia Tel: 00971-6-5632623 Fax: 5632624 Tel: 00603 7710 9750 Fax: 7710 0749 E-mail: darussalm@streamyx.comPAKISTAN FRANCE • Darussalam, 36 B Lower Mall, Lahore • Editions & Librairie Essalam Tel: 0092-42-724 0024 Fax: 7354072 135, Ed de Ménilmontant- 75011 Paris • Rahman Market, Ghazni Street,lJrdu Bazar Lahore T61:0033-01-4338 19 56/ 44 83 Tel: 0092-42-7120054 Fax: 7320703 Fax: 0033-01-43574431 • Karachi, Tel: 0092-21-4393936 Fax: 4393937 E-mail: essalam@essalam onto. • Islamabad, Tel: 0092-51-2500237 Fax: 512281513 SINGAPOREU.S.A • Muslim Converts Association of Singapore • Darussalam, Houston 32 Onan Road The Galaxy P.O Box: 79194 Tx 77279 Singapore- 424484 Tel: 001-713-722 0419 Fax: 001-713-722 0431 Tel: 0065-440 6924, 348 8344 Fax: 440 6724 E-mail: SRI LANKA • Darussalam, New York 486Allanfc Ave. Brooklyn • Darul Kitab 6, Nimal Road, Colombo-4 New York-11217, Tel: 001-718-625 5925 Tel: 0094 115 358712 Fax: 115-358713 Fax: 718-625 1511 INDIA E-mail: • Islamic Books InternationalU.K 54, Tandel Street (North) • Darussalam international Publications Ltd. Dongn, Mumbal 4000 09, INDIA Leyton Business Centre Tel: 0091-22-2373 6875, 2373 0689 Unit-17, Etloe Road, Layton, London, ElO 713T E-mail: Tel: 0044 20 8539 4685 Fax:0044 20 8539 4889 Website: SOUTH AFRICA Email: info( • Islamic Dawah Movement (1DM) • Darussalam International Publications Limited 48009 Oualbert 4078 Durban,South Africa Regents Park Mosque, 146 Park Road Tel: 0027-31-304-6883 Fax: 0027-31-305-1292 London NW8 7RG Tel: 0044- 207 725 2246 Fax: 0044 20 8539 4889 E-mail:
  • 4. 40- English Translation ofSah^lh Muslim Volume 1 Compiled by:Imãm Abul Hussain Muslim bin al-Hajjaj Translated by: Nasiruddin al-Khattab (Canada) Edited by: Huda Khattab (Canada) Final review by: Abu KhaIiyl (USA) dlIlj DARUSSALAM DARUSSALAM GLOBAL LEADER IN ISLAMIC BOOKS Riyadh • Jeddah • AI-Khobar • Sharjah Lahore • London • Houston • New York
  • 5. AP lip 6w 6 In the Name ofAlláh, the Most Gracious, the Most Merciful© Maktaba Dar-us-Salam, 2007King Fahd National Library Catalog-in-Publication DataAl-Imam Muslim Sahih muslim./Al-imam muslim- Riyadh-2007 624p, 14x21 cm ISBN: 9960-9919-0-3 (set) 9960-9919-8-9 (Vol.1) 1-Al-Hadith 11-Title 235.1 dc 1428/2360 Legal Deposit no.1428/2360 ISBN: 9960-9919-0-3 9960-9919-8-9 (Vol.1)
  • 6. ContentsPublishers Foreword 15A Life Sketch of Imãm Muslim.................................................................19 Preserving the Revelation ...................................................................19 Preserving The Qurân (Revelation Recited) ...........................................19 Preservation of HadIth (Revelation Unrecited).........................................21 Basis of the Ummahs greatness and honour............................................22 Zeal to acquire knowledge ..................................................................24 Perfect system of preservation.............................................................. 25 Comparison and Evaluation of Ahâdith .................................................. 25 Al-Imâm Muslim ..............................................................................27 Writtenworks ..................................................................................28 Distinguishing features of SahIh Muslim ................................................. 29 Criterion of selection .........................................................................30 Unbroken chain of authentication......................................................... 35 Imâm Muslim welcomed criticism .........................................................36Introduction by Imâm Muslim...................................................................39Chapter 1. The Obligation Of Narrating From The Trustworthy And Ignoring The Liars; And The Warning Against Telling Lies About The Messenger Of Allah ......................................................... 43Chapter 2. The Seriousness Of Telling Lies About The Messenger of Allah 45Chapter 3. The Prohibition Of Speaking Of Everything That One Hears.........46Chapter 4. The Prohibition Of Narrating From Da If (Weak) Narrators, And Being Cautious With Them ........................................ ............ 48Chapter 5. Clarification That The Chain Of Narration Is Part Of The Religion, And Reports Should Only Be Narrated From Those Who Are Trustworthy, And That Critical Assessment And Evaluation of Narrators For Things That Are True Is Permissible And Is In Fact Obligatory; And That Doing So Is Not Backbiting That Is Forbidden, Rather It Is Defending The Honorable _S_harlah ............................ 53Chapter 6. The Correctness Of Using Muanan A!thdIjh As Proof When It Can Be Proven That The Narrators Met One Another And There Is No Mudallas Among Them.................................................79 1. The Book Of FaithChapter 1. Explaining Al-Imân (Faith), Al-Islam, And Al-Ihsân, And The Obligations Of Al-Imân With Affirmation Of The Qadar Of Allah, Glorious And Most High Is He. And Explaining The Evidence For Declaring Ones Innocence Of One Who Does Not Believe In Al- Qadar, And Having A Harsh View Of His Case..........................92Chapter: What Is Al-fmân (Faith)? Explaining Its Characteristics................96
  • 7. ContentsChapter: What Is Islam? Explaining Its Characteristics.............................98Chapter 2. Explaining The Prayers Which Are One Of The Pillars Of Islam.... 99Chapter 3. Asking About The Pillars Of Islam.......................................... 101Chapter 4. Explaining The Faith By Means Of Which A Person Is Admitted Into Paradise, And That The One Who Adheres To What Is Enjoined Upon Him Will Enter Paradise .................................. 103Chapter 5. Clarifying The Pillars of Islam And Its Grand Supports................ 106Chapter 6. The Command To Believe In Allah And His Messenger And The Laws Of Islam, Calling People To It, Asking About It, Memorizing It And Conveying It To Those Who Have Not Heard The Message ....... 107Chapter 7. Calling People To The Twin Declaration Of Faith And The Laws Of Islam. 113Chapter 8. The Command To Fight The People Until They Say La ilâha illallâh Muhammad Rasal-Allâh, And Establish Salât, And Pay The Zakât, And Believe In Everything That The Prophet Brought. Whoever Does That, His Life And His Wealth Are Protected Except By Its Right, And His Secrets Are Entrusted To Allah, the Most High. Fighting Those Who Withhold Zakât Or Other Than That Is One Of The Duties Of Islam And The Imâm Should Be Concerned With The Laws Of Islam......... 115Chapter 9. Evidence That The Islam Of One Who Becomes Muslim On His Deathbed Is Valid, So Long As The Death Throes Have Not Begun; Abrogation Of Permission To Supplicate For Forgiveness For The Idolators; Evidence That One Who Dies An Idolator Is One Of The People Of Hell And No Intervention Can Save Him From That....... 119Chapter 10. The Evidence That One Who Dies Believing In TawhId Will Definitely Enter Paradise ...................................................... 122Chapter 11. Evidence That The One Who Is Content With Allah As His Lord, Islam As His Religion And Muhammad As His Prophet, Then He Is A Believer, Even If He Commits Major Sins...................... 133Chapter 12. Clarifying The Number Of Branches Of Faith, The Best And The Least Of Them, The Virtue Of Modesty (A1-Hayâ) And The Fact That It Is Part Of Faith ........................................................ 133Chapter 13. A Phrase That Sums Up Islam ............................................... 136Chapter 14. Clarifying The Superiority Of Islam, And What Part Of It Is Best.. 136Chapter 15. Clarification Of Those Characteristics Which, If A Person Attains Them, He Will Find The Sweetness Of Faith............................. 138Chapter 16. The Obligation To Love The Messenger Of Allah More Than Ones Family, Son, Father, And All Other People; And Mention Of An Absolute Absence Of Faith Regarding One Who Does Not Love Him With Such Love .................................................... 139Chapter 17. The Evidence That One Of The Attributes Of Faith Is To Love For.. Ones Brother Muslim What One Loves For Oneself Of Goodness... 140Chapter 18. Clarifying The Prohibition Of Annoying Ones Neighbor .............. 141Chapter 19. Encouragement To Honor Ones Neighbor And Guest, And The Obligation To Remain Silent Unless One Has Something Good To Say, And The Fact That All Of That Is Part Of Faith.................. 141Chapter 20. Clarifying That Forbidding Evil Is Part Of Faith; Faith Increases And Decreases; Enjoining What Is Good And Forbidding What Is Evil Are Obligatory.............................................................. 143
  • 8. Contents 7 j.ij4ZChapter 21. People Excel Over One Another In Faith, And The Superiority Of The People Of Yemen In Faith .............................................. 146Chapter 22. Clarifying That No One Will Enter Paradise But The Believers; Loving The Believers Is Part Of Faith And Spreading Salâ,n Is A Means Of Attaining That ...................................................... 150Chapter 23. Clarifying That The Religion Is Sincerity .................................. 150Chapter 24. Clarifying That Faith Decreases Because Of Disobedience And Negating It From The One Committing The Act Of Disobedience, With The Meaning Of Negating Its Completion ......................... 152Chapter 25. The Characteristics Of The Hypocrite ...................................... 155Chapter 26. Clarifying The Condition Of Faith For One Who Says To His Muslim Brother: "0 Kâfir (Disbeliever) ..................................... 157Chapter 27. Clarifying The Condition Of The Faith Of One Who Knowingly Denies His Father ............................................................... 159Chapter 28. Clarifying The Words Of The Prophet : "Insulting A Muslim Is An Evil Action And Fighting Him Is Disbelief (Kufr) ................... 160Chapter 29. Clarifying The Meaning Of The Statement Of The Prophet : "Do Not Revert To Disbelievers (Kuffâr) After I Am Gone, Striking One Anothers Necks................................................. 161Chapter 30. Use Of The Word Kufr With Regard To Slandering Peoples Lineage And Wailing ........................................................... 162Chapter 31. Calling A Runaway Slave A Kâfir ............................................ 163Chapter 32. Clarifying The Kufr Of One Who Says: "We Got Rain Because Of TheStars." ........................................................................ 164Chapter 33. Evidence That Love Of The Ansâ.r And All Is A Part Of Faith And A Sign Thereof; Hating Them Is A Sign Of Hypocrisy........... 166Chapter 34. Clarifying That Faith Decreases With Shortcomings In Obedience, And The Word Kufr May Be Used With Regard To Matters Other Than Disbelief In Allah, Such As Ingratitude For Blessings And Not Fulfilling Ones Duties.................................................... 168Chapter 35. Clarifying The Usage Of The Word Kâfir For One Who Abandons Salât.. 170Chapter 36. Clarifying That Faith In Allah Most High Is The Best Of Deeds.... 171Chapter 37. Clarifying That Shirk Is The Worst Of Sins, And The Worst Sins After Shirk......................................................................... 174Chapter 38. The Major Sins And The Most Serious Of Them........................ 176Chapter 39. The Prohibition Of Pride And Definition Of It .......................... 178Chapter 40. The Evidence That The One Who Dies Not Associating Anything With Allah Will Enter Paradise, And The One Who Dies An Idolator Will Enter The Fire.................................................. 179Chapter 41. The Prohibition Of Killing A Disbeliever After He Says La ilâha illallâh............................................................................... 182Chapter 42. The Saying Of The Prophet j: "Whoever Bears Weapons Against Us Is Not One Of Us ............................................................ 187Chapter 43. The Saying Of The Prophet : "Whoever Deceives Us Is Not One OfUs ................................................................................ 188Chapter 44. The Prohibition Of Striking Ones Cheeks, Tearing Ones Garment And Calling With The Calls Of Jâhiliyyah .................................. 189
  • 9. Contents 8Chapter 45. Clarifying The Emphatic Prohibition Of An-NamImah (Malicious Gossip) ............................................................................. 191Chapter 46. Clarifying The Emphatic Prohibition Of Letting Ones Garment Hang Below The Ankles (Isbâl), Reminding Others Of Ones Gift And Selling Goods By Means Of A False Oath; Mention Of The Three To Whom Allah, Most High, Will Not Speak On The Day Of Resurrection, Nor Look At Them, Nor Sanctify Them, And Theirs Will Be A Painful Torment............................................................ 192Chapter 47. Clarifying The Emphatic Prohibition Against Killing Oneself; The One Who Kills Himself With Something Will Be Punished With It In The Fire; And That No One Will Enter Paradise But A Muslim 195Chapter 48. Emphatic Prohibition Against Stealing From The Spoils Of War; And That No One Will Enter Paradise Except The Believers ........ 201Chapter 49. The Evidence That The One Who Kills Himself Is Not Considered A Disbeliever ..................................................................... 203Chapter 50. Regarding The Wind Which Will Come Just Before The Resurrection And Take The Soul Of Anyone Who Has Any Faith In His Heart ...... 204Chapter 51. Encouragement To Hasten To Do Good Deeds Before The Emergence Of The Fitnah ..................................................... 205Chapter 52. The Believers Fear That His Good Deeds May Be Lost .............. 205Chapter 53. Will A Person Be Punished For His Actions During The Jáhili)yah? 207Chapter 54. Islam Destroys That Which Came Before It, As Do Hijrah (Emigration) And Hajj .......................................................... 208Chapter 56. Sincerity Of Faith And Its Purity............................................. 212Chapter 57. Clarification That Allah, Most High Allows A Persons Thoughts And Whatever Occurs In His Heart, So Long As They Do Not Become Established, And The Clarification That He, Glorious Is He And Most High, Does Not Burden Anyone With More Than He Can Bear, And Clarifying The Ruling On Thinking Of Doing Good And Bad Deeds ..... 214Chapter 58. Allah Allows A Persons Thoughts And Whatever Occurs In His Heart So Long As They Do Not Become Established .................. 217Chapter 59. If A Person Thinks Of Doing A Good Deed It Will Be Recorded For Him, And If He Thinks Of Doing A Bad Deed It Will Not Be Recorded For Him............................................................... 218Chapter 60. Clarifying The Waswasah (Whispers, Bad Thoughts) With Regard To Faith, And What The One Who Experiences That Should Say 221Chapter 61. Warning Of The Fire For The One Who Swears A False Oath In Order To Unlawfully Take The Right Of Another Muslim............ 226Chapter 62. The Evidence That The Blood Of One Who Alms To Seize Other Peoples Wealth Without Right May Be Shed, If He Is Killed He Will Be In The Fire, And The One Who Is Killed Defending His Property Is A Martyr............................................................ 230Chapter 63. One In Charge Of A Matter, Who Cheats His Subjects, Deserves The Fire 232Chapter 64. The Disappearance Of Honesty And Faith From Some Hearts And The Appearance Of Fitnah In Some Hearts............................... 233Chapter 65. Clarifying That Islam Started As Something Strange, And Will Revert To Being Something Strange, And It Will Retreat Between The Two Masâjid ................................................................. 237
  • 10. ContentsChapter 66. The Disappearance Of Faith At The End Of Time ..................... 238Chapter 67. Permissibility Of Concealing Ones Faith In The Case Of Fear ...... 239Chapter 68. Being Kind To One For Whose Faith There Is Concern Because It Is Weak; Prohibition Of Attributing Faith To Someone Without Definitive Evidence.............................................................. 239Chapter 69. Increasing The Hearts Tranquility With The Appearance Evidence 242Chapter 70. Obligation Of Believing That The Message Of Our Prophet Muhammad Is For All People, And The Abrogation Of All Other Religions............ 243Chapter 71. The Descent Of Eisa Bin Mariam To Judge According To The _S/tarIah Of Our Prophet Muhammad ; And How Allah Has Honored This Ummah; And Clarifying The Evidence That This Religion Will Not Be Abrogated; And That A Group From It Will Continue To Adhere To The Truth And Prevail Until The Day Of Resurrection....................................................................... 245Chapter 72. Clarifying The Time When Faith Will No Longer Be Accepted...... 248Chapter 73. The Beginning Of The Revelation To The Messenger Of Allah . 252Chapter 74. The Night Journey On Which The Messenger Of Allah tij Was Taken Up Into The Heavens And The Prayers Were Enjoined ...... 259Chapter 75. Mentioning A1-MasIh Son of Mariam and Al-MasIh Ad-Dajjâl ........ 275Chapter 76. About (The I.ote-Tree of the Utmost Boundary) ........................ 279Chapter 77. The Meaning Of The Saying Of Allah, The Mighty And Sublime: And Indeed He Saw Him At A Second Descent (Another Time)"; And Did The Prophet See His Lord On The Night Of The Isrâ? .. . . ........... 280Chapter 78. The Saying Of The Prophet : "Light, How Could I See Him?" And: "I Saw Light................................................................ 285Chapter 79. The Saying Of The Prophet jt: "Allah Does Not Sleep" And "His Veil Is Light, And If He Were To Remove It, The Splendour Of His Face Would Burn All Of His Creation, As Far As His Sight Reaches". 286Chapter 80. Affirming That The Believers Will See Their Lord, Glorious Is He And Most High, In The Hereafter ........................................... 287Chapter 81. Knowing About The Seeing ................................................... 289Chapter 82. Intercession And Bringing Those Who Believed In TawhId Out Of TheFire............................................................................ 301Chapter 83. The Last Of The People Of The Fire To Be Brought Out Of It..... 303Chapter 84. The Status Of The Lowest People In Paradise ........................... 307Chapter 85. Regarding The Saying Of The Prophet : "I Will Be The First Of The People To Intercede Concerning Paradise, And I Will Be The Prophet With The Greatest Number Of Followers ....................... 329Chapter 86. The Prophet Will Defer His Supplication In Order To Intercede For His Ummah..................................................... 330Chapter 87. The Supplication Of The Prophet ç For His Ummah And His Weeping Out Of Compassion For Them................................... 334Chapter 88. Clarifying That Whoever Died Upon Disbelief Then He Is In The Fire, And No Intercession Or Relationship With Those Who Are Close To Allah Will Be Of Any Avail For Him .......................... 335Chapter 89. Regarding The Saying Of Allah, The Most High: "And Warn Your Tribe Of Near Kindred .......................................................... 336
  • 11. Contents 10 jij4Chapter 90. The Intercession Of The Prophet For Abü Talib And The Reduction Of His Punishment As A Result ............................... 340Chapter 91. The Least Severely Punished Of The People Of The Fire ............. 342Chapter 92. The Evidence That Whoever Dies Upon Disbelief, No Good Deed Will Benefit Him................................................................. 343Chapter 93. Allegiance To The Believers, And Forsaking Others And DisavowingThem................................................................ 344Chapter 94. The Evidence That Groups Of Muslims Will Enter Paradise Without Being Called To Account, And Without Being Punished... 344Chapter 95. Clarifying That This Ummah Will Form Half Of The People Of Paradise... 350Chapter 96. Allah Will Say To Adam: "Bring Out The Portion Of The Fire; Nine Hundred And Ninety-Nine Out Of Every Thousand .............. 352 2. The Book Of PurificationChapter 1. The Virtue Of Wudu ............................................................ 354Chapter 2. The Obligation Of Purifying Oneself For The Salât ..................... 354Chapter 3. The Description of Wudt2 And Its Perfection............................. 356Chapter 4. The Virtue Of Performing Wudui And Salât .............................. 357Chapter 5. The Five Daily Prayers, From One Jumuah To The Next, And From One Ramadân To The Next, Are An Expiation For Whatever (Sins) Come In Between, So Long As One Avoids Major Sins.................. 363Chapter 6. A-_hikr (The Remembrance) Which Is Recommended Following Wuçiâ. 364Chapter 7. Another Description Of Wudi ................................................ 365Chapter 8. Odd Numbers When Rinsing The Nose And Cleaning Oneself With Pebbles (Istijmâr) ......................................................... 368Chapter 9. The Obligation Of Washing The Feet Completely....................... 369Chapter 10. The Obligation Of Completely Washing All The Parts To Be Washed When Purifying Oneself ................... . ........................ 373Chapter 11. Sins Exit With The Water Of Wu4Cs ......................................... 373Chapter 12. The Recommendation To Increase The Area Washed For The Forehead, Arms And Legs Well When Performing Wudj2 .............. 374Chapter 13. Adornment (In The Hereafter) Will Reach As Far As The Wu4â Reached . 379Chapter 14. The Virtue Of Isbghil-Wudii (Performing Wudü Properly) During Times When It Is Difficult To Do So....................................... 379Chapter 15. Siwâk (Tooth-Stick) ............................................................. 380Chapter 16. The Characteristics Of The Fitrah ........................................... 383Chapter 17. Cleaning Oneself After Relieving Oneself................................. 386Chapter 18. The Prohibition Of Cleaning Oneself With The Right Hand.......... 389Chapter 19. Starting On The Right When Purifying Oneself And In Other Matters. 390Chapter 20. The Prohibition Of Relieving Oneself In The Street Or In The Shade. 390Chapter 21. Cleaning Oneself With Water After Defecating.......................... 391Chapter 22. Wiping Over The icljuff (Leather Socks) ................................... 392Chapter 23. Wiping Over The Forehead And The Imâmah .......................... 397Chapter 24. Time-Limit For Wiping Over The Kljuff ................................... 399Chapter 25. The Permissibility Of Performing All The Prayers With One Wudi.. 400Chapter 26. It Is Disliked For The Person Who Wants To Perform Wudt2, And
  • 12. Contents 11 Others, To Put His Hand In The Vessel (Containing Water) Before Washing It Three Times, If He Is Not Sure Whether Something Impure Is On His Hands Or Not.............................. 401Chapter 27. Ruling On What Was Licked By A Dog ................................... 403Chapter 28. The Prohibition Of Urinating Into Standing Water...................... 405Chapter 29. Prohibition Of Performing Ghusl In Standing Water.................... 406Chapter 30. The Obligation To Wash Away Urine And Other Impurities If They Result In The Masjid, And The Ground May Be Purified With Water, With No Need To Scrub It................................... 407Chapter 31. The Ruling On The Urine Of A Nursing Infant And How To Wash It 408Chapter 32. The Ruling On Semen.......................................................... 410Chapter 33. The Impurity Of Blood And How To Wash It............................ 413Chapter 34. The Evidence That Urine Is Impure And The Obligation To Take Precautions Concerning It ..................................................... 414 3. The Book Of MenstruationChapter 1. Touching A Menstruating Woman Above The Izâr (Waist Wrapper) 415Chapter 2. Lying Down With A Menstruating Woman Under A Single Cover 416Chapter 3. It Is Permissible For A Menstruating Woman To Wash Her Husbands Head And Comb His Hair; Her Leftovers Are Pure (Tahir); And Regarding Reclining In Her Lap And Reciting Qurân 417Chapter 4. MadjhI (Prostatic Fluid)......................................................... 421Chapter 5. Washing The Face And Hands When Waking From Sleep............ 422Chapter 6. It Is Permissible For One Who Is Junub To Sleep, But It Is Recommended For Him To Perform Wudâ And Wash His Private Parts If He Wants To Eat, Drink, Sleep Or Have Intercourse........ 423Chapter 7. Women Are Obliged To Perform Ghusl If They Emit Fluid .......... 426Chapter 8. Description Of The (Fluid) Of The Man And Woman; The Child Is Created From The Water Of Both Of Them .......................... 430Chapter 9. Description Of Ghusl In The Case Of Janâbah (Sexual Impurity) 432Chapter 10. The Amount Of Water With Which It Is Recommended To Perform Ghusl In The Case Of Janâbah; A Man And Woman Washing From A Single Vessel; One Of Them Washing With The Left-Over Water Of The Other............................................... 435Chapter 11. It Is Recommended To Pour Water Over The Head, And Elsewhere, Three Times........................................................ 440Chapter 12. Ruling On The Braids Of A Woman Who Is Doing Ghusl............ 442Chapter 13. It Is Recommended For The Woman Who Is Performing Ghusl Following Menses To Apply A Piece Of Cloth Scented With Musk To The Site Of The Bleeding................................................. 444Chapter 14. The Ghusl And The Prayer For A Woman Who Is Suffering Prolonged Vaginal Bleeding (Istihâdah) .................................... 446Chapter 15. A Menstruating Woman Is Obliged To Make Up Missed Fasts But NotPrayers........................................................................ 450Chapter 16. Covering Oneself With A Garment And The Like While Performing Ghusl ................................................................ 451Chapter 17. The Prohibition Of Looking At Awrah ..................................... 452
  • 13. Contents 12 4jij4ZChapter 18. It Is Permissible To Bathe Naked When One Is Alone................. 453Chapter 19. Taking Care To Conceal Ones Awrah ..................................... 454Chapter 20. Screening Oneself When Urinating.......................................... 456Chapter 21. At The Beginning Of Islam, Intercourse Did Not Necessitate Ghusl Unless Semen Was Emitted, Then That Was Abrogated And Ghusl Becomes Obligatory For Intercourse........................................ 456Chapter 22. Abrogation Of "Water Is For Water," And That It Is Obligatory To Perform Ghusl When The Two Circumcised Parts Meet .......... 460Chapter 23. Performing Wudâ After Eating Something That Has Been Touched By Fire ................................................................. 462Chapter 24. Abrogation Of Wudâ For That Which Has Been Touched By Fire. 463Chapter 25. (Performing) W446 After Eating Camel Meat ........................... 467Chapter 26. Evidence That If A Person Is Certain That He Is In A State Of Purity, Then He Doubts Whether He Has Committed Hadath (Broken His Wudâ), Then He Prays With His Purity Like That..... 468Chapter 27. Hides Of Dead Animals Are Purified By Tanning....................... 468Chapter 28. Tayammum ........................................................................ 472Chapter 29. Evidence That The Muslim Does Not Become Impure................. 478Chapter 30. Remembering Allah, The Most High, When One Is Sexually Impure, And At Other Times................................................. 479Chapter 31. It Is Permissible For One Who Has Broken His Wuiâ To Eat, And There Is Nothing Disliked About Doing So, And Wudâ Need Not Be Done Immediately..................................................... 479Chapter 32. What Should Be Said When Entering The Area In Which One RelievesHimself................................................................. 481Chapter 33. Evidence That Sleeping While Sitting Does Not Invalidate Wudâ.. 481 4. The Book Of PrayerChapter 1. The Beginning Of The A}jân ................................................ 483Chapter 2. The Command To Say The Phrases Of The Aân Twice And The Phrases Of The Iqâmah Once, Except The Phrase, Prayer Is About To Begin, Which Is To Be Said Twice..................................... 484Chapter 3. Description Of The A4/Øn .................................................... 485Chapter 4. It Is Recommended To Have Two Mu adhdin In A Single Masjid 486Chapter 5. It Is Permissible For A Blind Man To Call The Adjhân So Long As There Is A Man With Him Who Sees ...................................... 486Chapter 6. Refraining From Attacking People In Dâr Al-Kufr (Non-Muslim Lands) If The Adjhân Is Heard Among Them............................. 487Chapter 7. It Is Recommended For The One Who Hears The Mu adjL&hin To Repeat His Words, Then To Send • alât Upon The Prophet And Ask Allah To Grant Him Al-WasIlah ................................. 488Chapter 8. The Virtue Of The Adhân, And The S/ai;ân Flees When He Hears It 490Chapter 9. It Is Recommended To Raise The Hands Level With The Shoulders When Saying The Opening TakbIr, When Bowing And When Rising From Bowing, But That Is Not To Be Done When Rising From The Prostration.................................................. 494Chapter 10. Affirming The TakbIr For Every Movement Up Or Down In The
  • 14. Contents 13 Prayer, Except When Rising From Ruith When One Should Say: SamiaAllâhu Liman Hamidah (Allah Hears Those Who Praise Him).. 496Chapter 11. It Is Obligatory To Recite A1-Fâtihah In Every Rakah; If A Person Cannot Recite A1-F6tihah Or Cannot Learn It, Then He Should Recite Whatever Else He Can Manage..................................... 499Chapter 12. Prohibiting The Follower From Reciting Aloud Behind An Imâm... 505Chapter 13. The Proof Of Those Who Say That The Basmalah Should Not Be Recited Aloud .................................................................... 506Chapter 14. The Proof Of Those Who Say That The Bismillah Is A Verse At The Beginning Of Every SErah, Except Barâ ah (At-Tawbah) ......... 508Chapter 16. The Tathah-hud In The Prayer............................................... 510Chapter 17. Sending Salât Upon The Prophet 40 After The Tahah-hud .......... 516Chapter 18. Saying "Samia Allâhu liman hamidah", "Rabbanâ wa lakal-hamd", and "Amin .......................................................................... 519Chapter 19. Following The Imâm ............................................................ 522Chapter 20. The Prohibition Of Preceding The Imâm In Saying The TakbIr Or AnythingElse..................................................................... 525Chapter 21. If The Imâm Experiences An Excuse, From Illness, Or Travelling, Etc, He May Appoint Someone Else To Lead The People In Prayer; The One Who Offers Prayer Behind The Imâm Sitting Because He Is Unable To Stand Must Stand If He Is Able To Do So; And The Abrogation Of Sitting Behind A Sitting Imâm For Those Who Are Able To Stand .............................................. 527Chapter 22. The Congregation Appointing Someone To Lead Them If The Imâm Is Delayed And If There Is No Fear Of Negative Repercussions....... 537Chapter 23. Men Saying The Tasbih And Women Clapping If They Notice Anything During The Prayer.................................................. 540Chapter 24. The Command To Perform The Prayer Properly, To Complete It, And To Have Khusht In It ................................................... 542Chapter 25. The Prohibition Of Preceding The Imâm While Bowing, Prostrating And So On ......................................................... 543Chapter 26. The Prohibition On Lifting Ones Gaze To The Heavens When in Salât.. 545Chapter 27. The Command To Be Calm During The Prayer And The Prohibition Of Gesturing With Ones Hand And Raising It When Saying The Salâm; And Completing The First Rows, Aligning In Them, And The Command To Come Together .......................... 546Chapter 28. Straightening The Rows; The Virtue Of The Front Row And Then The Next; Competing With One Another For The Front Row; The People Of Virtue Should Take Precedence And Be Closest To The Imâm ........ 548Chapter 29. The Command To Women Who Are Praying Behind Men Not To Raise Their Heads From Prostration Before The Men Have Done So.. 553Chapter 30. Women Going Out To The Masjid So Long As No Fitnah Results From That; and They Should Not Go Out Wearing Perfume......... 553Chapter 31. Moderation When Reciting Qurãn In A Prayer When It Is To Be Recited Out Loud, And Making It Neither Too Loud Nor Too Soft, And When There Is The Fear Of Negative Consequences If It Is Recited Out Loud ......................................................... 558Chapter 32. Listening To The Recitation .................................................. 559
  • 15. Contents 14Chapter 33. Reciting Out Aloud In As-Sub/i And Reciting To The Jinn ........... 561Chapter 34. The Recitation For Zuhr And Ar ........................................... 564Chapter 35. Recitation In As-Subh ........................................................... 569Chapter 36. Recitation During Ihâ ......................................................... 574Chapter 37. The Command To The Imâm To Make The Prayer Brief But Complete........................................................................... 577Chapter 38. Moderation In All Pillars Of The Prayer, And Making It Brief Yet Complete........................................................................... 582Chapter 39. Following The Imám And Acting After Him.............................. 585Chapter 40. What Is To Be Said When Raising Ones Head From Bowing ....... 587Chapter 41. The Prohibition Of Reciting The Qurân While Bowing And Prostrating......................................................................... 590Chapter 42. What Is To Be Said While Bowing And Prostrating..................... 593Chapter 43. The Virtue Of Prostration And Encouragement To Do So............ 598Chapter 44. The Limbs Of Prostration And The Prohibition Of Tucking Up Ones Hair And Garment Or Having Ones Hair In A Braid When Praying............................................................................. 599Chapter 45. Moderation In Prostration; Placing The Hands On The Ground, Keeping The Elbows Up, Away From The Sides, And Lifting The Belly Up Off The Thighs When Prostrating............................... 602Chapter 46. The Description Of The Prayer, With What It Begins And Ends. The Description Of Bowing And Moderation Therein, And Of Prostration And Moderation Therein. Tashah-hud After Each Two Rakah Of Four Rakah Prayers. Description Of Sitting Between The Two Prostrations, And In The First Tashah-hud ................... 604Chapter 47. The Sutrah (Screen) For One Who Is Praying, And The Recommendation To Pray Facing A Sutrah. The Ruling On Passing In Front Of One Who Is Praying, And Preventing One Who Wants To Pass In Front. It Is Permissible To Lie Down In Front Of One Who Is Praying. Praying Towards Ones Mount. The Command To Stand Close To The Sutrah. The Height Of The Sutrah, And Related Matters.................................................................. 606Chapter 48. Preventing One Who Wants To Pass In Front Of A Praying Person... 612Chapter 49. The Praying Person Standing Close To The Sutrah...................... 615Chapter 50. The Height Of That Which Serves As A Sutrah For The One Who IsPraying .......................................................................... 616Chapter 51. Lying In Front Of One Who Is Praying .................................... 618Chapter 52. Praying In A Single Garment, And How It Should Be Worn ......... 621
  • 16. Publishers Foreword Islam has given two reliable pathways for the guidance of mankind. One ofthem is the clear Verses of Qurân while the other, quite consistent with thefirst, is what we call Sunnah or IjadIth. To explain and interpret its basic and brief teachings, Qurân has itselfmentioned the need for Sunnah and the Prophets model lifestyle. The latterexplains the former. The Sunnah is an indispensable guide to understand thecommandments and passages of Qurân. Without A1zâditj, the entire faith andthe entire Siiariah (Islamic Law) will become no better than a riddle. It is to benoted that the wealth of expository material relating to Shariah, as found inAzâdit, was also given to the Prophet by Allah through the archangelGabriel (Jibrail). This is why Qurân is called Revelation Recited (WahyMatlu) while the Hadith is called Revelation Unrecited (Waiy chair Matlu). The Arabic word Hadith means: conversation, account, narrative, report, andalso novel or modern. But as a technical term, however, it means the deeds,utterances, circumstances and matters of Allahs Messenger or, in otherwords, whatever has come down to us concerning Allahs Messenger ; and hismission (through his Companions and their followers). Ijadujh is also calledSunnah (Tradition), Akhbâr (information, report, communication, andmessage) and ALhar (track, trace, sign, mark). Uad th may be verbal, or Lpractical or just tacit (that is, when the Prophet ; did not object to some thing,thereby giving his tacit approval). However, some include even the ProphetsS/hamâ ii (his physical descriptions, natural disposition and habits) under thegeneral heading of iIaditJi. The authority of HadIth, its truth and its position in Shariah is indisputable.The proper art of writing began soon after the Prophet began his mission.The Verses of the Revelation "Who has taught by the pen,"111 and "Nan; bythe pen and by what they write (therewith), ,f2] gave impetus to the art ofwriting during the era of the Prophet . The people of Arabia who boasted ofa retentive memory and their ability to reproduce with accuracy what they 1 Al- Alaq 96:1.[2] Al-Qalam 68:4.
  • 17. Publishers Foreword 16committed to memory now began to set down what they learnt in writing. Wehave come to know from varied sources that the scribes of Qurân totalledmore than fifty in numbers. As for the narration and recording of AhâdItji, amuch wider and more elaborate system evolved in the succeeding ages. The things being set down in writing, in addition to Qurân, during theProphets era were: official letters of the Islamic state, the Prophets letters, theState constitution, the Prophets sermons, treaties, deeds of gift, writsguaranteeing security, census, writs of manumission of slaves, names ofgovernors and officials appointed for different regions and provinces, stateinstructions and guidelines, details of revenues and expenditures of Baitul-Mâl(Exchequer), and the AhâdILLi based on what the Companions saw the Prophet do or heard him say. All these documents, written down with great care andaccuracy, make an invaluable treasure. Moreover, we have authentic detailsthat prove the Companions recorded Ai!iâdith carefully and responsibly. On many an occasion did the Prophet instruct his Companions to put inwriting what he said. For example, the Farewell pilgrimage sermon was setdown in writing at the request of Abu Shah of Yemen. These traditions dating back to the era of the Prophet , and his Companionsset in motion a trend that continued during the successive generations ofMuslims till an elaborate science of Ijaduib blossomed forth with manytechnical terms like Riwâyah (narration), Dirâyah (cognizance), Al-Jaru wat-Tadil (Science of Validation of Ahaduth), terms that gave a scientific dimensionto this branch of knowledge ensuring the safeguarding, preservation, andinterpretation of AithdItj. The Biographies of Narrators (Asmâ ur-Rijâl), abranch of HadIth sciences, holds a prominent place among the arts and sciencesdeveloped by mankind. It is about this branch of knowledge that GermanOrientaiist Dr Springer, while editing A1-Isâba,z fi Tamizis-$aiâbah, remarked:"No nation in the past or in modern times ever invented an outstanding sciencelike Asmâ ur-Rijâl that provides information about five hundred thousandMuslims." Of course, we concede that the enemies of Islam, hypocrites and liars fabricatedsome Aâduiji in an attempt to spread them. But, then, the Hadith scholarsgoaded by faith and endowed with keen observation, knowledge, andcomprehension, while using scientific methods of inquiry, challenged andeliminated those fabrications from the treasure of (genuine) Ahâdujh. No doubt, itwas a notable achievement worthy of praise in the annals of human knowledge.Here is an incident illustrating the scholars achievement in this field: The Abbasid caliph Ilârun Raid (170 AH-193 AR) had a disbelieverarrested for fabricating Ahâdith and ordered his execution. The disbeliever saidto the king: "0 Commander of the Faithful, how will you deal with those four
  • 18. Publishers Foreword 17thousand AhâdIth I have already fabricated, making lawful things unlawful andthe unlawful lawful although not a word in those Ahâd&J was ever spoken byAllahs Messenger." Thereupon, the king retorted: "0 enemy of Allah, howcan you escape from AN Ishâq Fazâri and Abdullâh bin Mubârak? They willsieve them out and eliminate them letter by letter." It is a well-known fact that the painstaking efforts of scholars gave Azâdith ahigh degree of reliability next to Qurân. When the Ahâdujh had been read overcarefully, revised, corrected and expounded in the light of the principles ofHadW sciences like Jarh (invalidation), Tadil (validation), and Asmâur-Rtjâl,the stage for the recording of A1fiâdit/ was set. Thanks to the exhausting effortsof Hadith scholars and their deep sense of responsibility, the Muslim nationgot, in addition to Sihâh Sittah (the Sound Six books of HadIth) a vast treasurethat included Musannafiat (ffadLth compilations according to subject-headings),Jawâmi (comprehensive books of Ahâduti), Sunan (collections of legal anddoctrinal AhâdIth), MasânId (Hadith compilations according to completechains), Ma âjim (compilations arranged according to names of Companions orregions or names of teachers of compilers), Mustadrakât (compilations ofA,zâdIth meeting the conditions of other compilers but not found in theirbooks), and Mustarajât (compilations containing Aizâduij of other compilerswith different chains of narration), the manuscripts of which - numbering inthousands - researched, edited and furnished with explanatory and marginalnotes, exist even today in international libraries attracting the attention ofresearch scholars. Anyhow, among those compilations, the six canonical booksof AhâdIth (Sihah Sittah) rank as the centerpiece. I have a wish since long to present the Sound Six (izâf Sittah) translated intomodem English in such a way as to list the inferences and gainful conclusionsdrawn from each 1Iadith to remove any misgiving and misunderstanding, -satisfying the mind and soul, and reinforcing the faith. With this noble cause inview, Darussalam has solicited the services of several learned scholars andresearchers who are working with zeal on the translation of the Sound Six andwriting commentaries on them. All the AhâdIth of this collection have been documented, referenced andtraced by the great research scholar, }lâfiz Zubair Ali Zai.Abdul-Mâlik MujâhidServant of Qurân and SunnahDirector,DarussalamRiyadh and Lahore.
  • 19. Publishers Foreword 18Note: One thing I want to mention is that in these collections, the originalArabic texts of the Ahâd Mh contain complete chain of narrators while intranslation, for the sake of simplicity, only the name of the first narrator ismentioned who narrated the IIadth from the Prophet . As regards the collection, SahIh Muslim, the readers will find three numberswith each IjadIh. The first one in brackets is introduced by Darussalam. Itbegins with the first Ijadith and continues to the last. The second numberdenotes the IjadIti number according to the various books mentioned in Sa0hMuslim. If this number is to be written for reference, then the name of the bookmust be written with it, for example if you see chapter 2, it is cited as: [2]1—(1),Here the [2] is serial # introduced by Darussalam, 1 is the first IjadILh of thischapter, and (1) is the number given by Fuwâd Abdul Bâqi. This number isused mainly while giving references like, SahIh Muslim: 3; or Sai!iIh Muslim,Ijadith : 3. In this system, with each new Hadith, Fuwâd Abdul-Bâqi allotted anew number, while the other versions of the same Hadith with different chainshave been given without any number.
  • 20. A Life Sketch of Imãm MuslimPreserving the Revelation Allah, the Most High, sent Revelation through His Messengers to differentpeoples at different times for their guidance, but none of their peoples clung tothe Revelation sent to them tenaciously enough to be able to keep it in its pristinepurity. Through the entire history of mankind, none other than Muslims guarded,by grace of Allah, the Revelation received by them and preserved it intact, bothby committing it to memory and in writing. In addition to the Revelation— theQurân, Muslims did the same with Ahâditj of Prophet Muhammad which isalso known as Unrecited Revelation. In order to protect and keep it safe, theyevolved a unique system that made any type of tampering or interpolationimpossible. This system of guarding and preserving, evolved by grace of Allah,rules out, by its very nature, every likelihood of omission or neglect.Preserving The Quran (Revelation Recited) Allah said: "Verily, We, it is We Who have sent down the Dhikr (i.e., the Qurân) and surely We will guard it (from corruption)."111 The Qurãn was revealed to a Messenger who was unlettered. His people(Ummah), too, were mostly unlettered. The Qurân was revealed, little by little,a few Verses each time, making it easy to commit it to writing as well asmemorizing. Moreover, since this Revealed Guidance was for all mankind andfor all times, one could not benefit by it fully or act by it unless it was easy toremember and easy to understand. So Allah made it easy: "And We have indeed made the Qurân easy to understand and remember; then is there any that will remember (or receive admonition) ?121 SâratAl-Hijr 15:9.[2] Sârat Al-Qamar 54:22.
  • 21. A Life Sketch of Imam Muslim 20 Lo Just as the Qurân, before it was revealed to mankind, had been on honoured,exalted, Preserved Tablet in the hands of noble and righteous angels, so did theMessenger of Allah , charge revered, righteous and honest scribes,memorizers and reciters from among his own Companions to preserve it. 11 The Messenger of Allah , promised, in clear terms, a similar reward to thelater generations: The similitude of the one who recites the Qurân and takescare of it is that of one who keeps the company of honoured, righteous scribes(i.e. angels).121 There were among the foremost Companions as well as amongother Companions who would recite the Qurân from memory. Later on, whenAbü Bakr prepared the canonical copy of the Scripture, unanimouslyacknowledged to be correct as to script, spelling and arrangement of chapters, hecalled memorizers and reciters of Qurân from among the Companions to bearwitness as to the authenticity and correctness of each chapter and each Verse andeach word of the Qurân. It is to be noted that the script they used to write theQurân with, has ever endured across centuries to this day, even though their styleof writing differs sometimes from the standard principles of writing in voguetoday, yet another manifestation of popular reverence for the scribes of theDivine Revelation. In order to transcribe the Revelation with integrity, the Messenger of Allah , trained his scribes. Zaid bin Ihâbit 41 says: "I used to write down therevealed Verses .... when I had finished writing, he jW would ask me to read it tohim. If the Messenger of Allah , detected an error, he would correct it. Onlythen did I communicate it to others." 31 The Messenger of Allah , also forbade scribes writing anything they heardfrom him into the text of the Qurân. The purpose was to keep the Qurân pureand unmixed, clear of extraneous things.[4j The Qurân was recited again and again, prayer after prayer, before thecongregation of worshippers. The Companions used to recite it themselves aswell as hear it from each other. This practice began from the very first day ofthe Revelation and has been continuing ever since. Even today there arehundreds of thousands of people who remember the Qurân by heart and reciteit in public day and night. This rules out any doubt as to the accuracy of theQurân. There is absolutely no likelihood of any addition or diminution,tampering or alteration or interpolation in the text of the Noble Qurân as itwas revealed to the Prophet .Eli See Jâmiul-Bayân 30/69.[2]Sahih Al-B ukhâ r1 HadIth 4937.[3]Al-Mu jam Al-Kabeer by At-Tabarànl 5/142, HadiL! no. 3889.[41 SahIh Muslim: HadIth no. 7510.
  • 22. A Life Sketch of Imam Muslim 21 More astonishing than these measures were those that Allah Himself took tosecure the Qurân. In the whole cosmos an intensive network of tight securitywas laid by divine command. Right from heaven to earth, angels were placedon guard to prevent devils from eavesdropping or overhearing until it reachedthe heart of Allahs Messenger. The finn (genii) were made powerless to do anymischief, according to their own confession: "And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) hearing, but any who listens now will find a flaming fire watching him in ambush ...... 11At the end of the chapter of Jinn, Allah says: AA "(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen). Except to a Messenger (from mankind) whom He has chosen (He informs him of the Unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him. He (Allah) protects them (the Messengers)], till He sees that they (the Messengers) have conveyed the Messages of their Lord (Allah). And He (Allah) surrounds all that which is with them, and He (Allah) keeps count of all things (i.e. He knows the exact number of everything). 21Preservation of Hadith (Revelation Unrecited) As for the Ijadith (which i Revelation Unrecited), Allah charged the Ummahto preserve it. The Messen er of Allah , said: "May Allah make the manflourish who hears from me a IjadIjji, commits it to memory and thencommunicates it (to others)."13 St2ratAl-Jinn 72:8,9. Sârat Al-Jinn 72:26-28.131 JâmiAt-Tir,nidK HadIth no. 2656.
  • 23. A Life Sketch of Imam Muslim 22 No Ummah in history has so successfully preserved the sayings of itsMessenger as the Muslims have. Indeed, none has given a fraction of that careto its revealed book which the Muslims gave to the preservation of the sayingsand actions of their Messenger . In the whole history of mankind, there hasnever ever been an example similar to the system evolved by Muslims topreserve the Hadliji and Sunan of the Messenger of Allah ç. The Verses of the Qurân were committed both to memory and to writing asthey were revealed but the sayings of Allahs Messenger were committed tomemory only and, later, communicated to those not present at the moment.Documents and necessary instructions were written for those who neededthem, at the Messenger of Allahs bidding. For example, Imâm BukhârI relatesthat Abü Shah 4, a Companion living in Yemen, requested the Messenger fora written copy of the sermon he had delivered on the day of the conquest ofMakkah dealing with the inviolability of Makkah and with the blood-money.The Messenger said: "Write (it) down for Abü Shah."[] When the system of writing the Qurân had developed well and stabilized, theCompanions were allowed to note down all the sayings of the Messenger ofAllah, ;, without distinction. Abdullâh bin Amr narrates: "I used to notedown each and every thing I heard from the Messenger of Allah , and likedto memorize it. The Quraysh said to me: You write down everything you hearfrom the Messenger of Allah . The Messenger of Allah is a human being. Hespeaks both in anger and pleasure. So I stopped writing. I told the Messengerof Allah iW,, about it. He replied: Write. By the One in Whose Hands my soulis, nothing comes out from my mouth except the truth. ,,[2]Basis of the Ummahs greatness and honour The Muslims broke free from the shackles of color, race and tribal prejudicesand began to organize themselves into a great brotherhood which, in the courseof two or three decades, became a super power of their times. They were thevery people who had been paupers and wretched just a few years ago but werenow the rulers of the most fertile regions of the world. Abü Hurairah 4, themost prolific narrator of AhâdIth, says about himself: I grew up as an orphan,migrated as a poor man, labored for Bint Ghazwân in exchange for foodenough to fill my stomach and a pair of shoes; I would sing to quicken the paceof camels as they rode on and gather wood as they dismounted. Praise be toAllah who made faith the basis (of honor and greatness) and Abü Hurairah a[1]SahIh Al-Bukhâri, Hadj no. 6880, SahIh Muslim: HadIth no. 3305[2]A1-Mausüah A1-adthiya (Mu.snad Ahmad) 11/59. The chain of narration is authentic and its narrators are trustworthy.
  • 24. A Life Sketch of Imam Muslim 23 .chieftain. 1 He was also appointed governor of A]-Madinah and during thereign of Marwân bin Al-Uakam worked as his deputy in A]-Madinah. It is quite obvious that this great revolution in human history, inspired byunparalleled wisdom enshrined in the Qurân, owed itself to the lifestyle of theMessenger of Allah , who had set a model for his Companions. The Qurânand the sayings and actions of Allahs Messenger became an inalienable part ofthe Companions lives. They were given the responsibility to remember theAhâdItj and communicate them to others. Hence, in this new social setup, themost honored among them were those who modelled their lives on the Qurânand Sunnah, and taught others the same. Each Companion became arepository of knowledge, a virtual academy by himself. Masses thronged tothem, listened to Ahâditj, and sought guidance and knowledge from them. Thecloser a Companion was to the Messenger of Allah , or the more oneremembered his sayings, the greater his stature as a reference-guide. Many a person eager to seek knowledge would travel long distances and comefrom far-off places to the Mothers of the Believers, especially Aishah 4, tohear fladith from them and receive answers to their many questions. Great carewas taken not to let anyone, even if he be a Companion, relate a 1Iadith on theauthority of Allahs Messenger , unless it was Mahfil. (Conforming).121 For zexample, Abü Müsâ Al-AsharI 4,6, narrated that the Messenger of Allah ,had said that one should seek permission to enter a house and, in case one doesnot receive a response, one should turn back. Umar z& asked him to bring awitness. Abü Müsâ went to a place where the Ansâr used to gather. He askedthem if anyone of them could bear witness. They offered to send the youngestof them, Abü Weed Al-Khudhri . He came and testified that the HadIth wasgenuine.[3] It is to be noted that Umar 4 did not doubt Abü Müsâs narration, but hedid so as a matter of principle and precaution. Even in the times of monarchy following the era of the Caliphate, theCompanions would narrate the AhâdItjj of Allahs Messenger to the commonmasses as well as the rulers. None could dare restrain preachers admonishingpeople through the sayings of the Messenger of Allah because the society,especially the Companions, could never keep quiet over any attempt to hide thesayings of Allahs Messenger, come what may. Abü Dharr Al-GhiffârI 4, onseeing the rulers dislike for those monitoring their conduct or narrating theAh6dith of Allahs Messenger, said openly: "If you place a sharp-cutting sword on11] Tadhkiratul-Huffaz: 1/29.[21 HadIth whose narrator is trustworthy and does not contradict another narrator more trustworthy than himself. It is the antonym of Shâth (Contradicting).[3] SahIh A1-Bukh64 no. 2062.
  • 25. A Life Sketch of Imam Muslim 24it (pointing to his nape) and I felt that I could narrate a IjadIth I had heard fromAllahs Messenger ç before the sword could pierce my neck, I would doZeal to acquire knowledge Faith depends on the Qurân and Sunnah. In those times, knowledge wassynonymous with th Qurân and Sunnah. Moreover, learned scholars werehonored and revered. They were the polestars and reference-guides for thepeople, a fact that produced a universal impulse to acquire knowledge.Towards the end of the first century and the beginning of the second century ofthe Hijra calendar, caravans of Hadith students on their way to centers oflearning were a common sight. Mosques and houses of teachers becameschools of learning. Sometimes, students numbered hundreds and even more.Pen, inkpot and paper in hands, their occupation was to hear Ahâdith and notethem down. Often a teacher would narrate AhâdIth from memory whilesomeone, often a pupil, would have also a transcript copy of the AizâdIth infront of him. In this process of learning, memorization and writing wenttogether, the latter a means of ratification. In this process, the listener wouldwrite the word IjaddaLhana (he narrated to us) followed by the name of theteacher followed by the chain of narrators (Sanad). Sometimes, a person other than the teacher used to read out the collection ofAhâditji. In this case, the listener would write the HadIjij beginning with theword Akhbarana (he informed us). If a teacher spotted a talented student, he would give him permission to narratehis collection of AiâdIth without his having listened to all those Azâdth first.This form of permission was known as Munâwalah or Ijâzah (licence orpermission). In such a case, he would narrate or write those Ahâdith, beginningthe chain of narration with the word Anbaana (he informed us).121 Ijâzah was akind of permission, oral or written, given by teacher to student authorizing himto relate some particular book or books of the teacher or his Sound narrations.According to the system of Munâwalah or Ardh, an expert HadIth memorizer, inorder to benefit by the teacher, would present a written collection (of Aiâdujh) to him. The teacher would review and check it and, when he was sure it containedonly the Aifzâdith narrated by him, would say to the student: I know thecollection you gave me. I recognized its contents. They are my own narrationsfrom my teachers (Sheikhs). You may narrate them on my behalf. Imâm Hakimsays that the 1Iadith scholars (Muhaddith) of A]-Madinah, Makkah, Küfa, Syria,Egypt, Khorâsân and other places gave this kind of permission to their students. SahIh A1-BukhârI, Kitâbul- Jim, bâbul-71m qabial-qaul wal amal.[2] Jâmiul-Usool ii Jbn KathIr: 39.
  • 26. A Life Sketch of Imam Muslim 25 .aImâm Mâlik was once asked whether he had directly listened to all the AthdIjhhe narrated. He replied: Some of them were those I listened to directly from mySheik/is, and some I received through Ai (Munâwalah). Anyhow, we believethat the latter is in no way inferior in quality than the former.111Perfect system of preservation All these methods of learning and teaching Ahbdith prove that, right from thebeginning, great care was taken to safeguard and preserve the AizâdIth. Evenduring the era of Allahs Messenger , measures were taken to preserveAhâdIth, the Unrecited Revelation, by writing as well as by memorization.There is no nation on the whole earth that can match the way the Muslimsmemorize the Qurân. Great scholars of the world are wonder-struck how theQurân remained preserved in the memory of countless men across centuries.Today those who remember the Qurân by heart number in the millions. Therehas never been a tradition in any community to memorize their basic book offaith nor did they ever have the courage to do so. It is the Muslim peoe alonewhose ancestors evolved a system of preserving the Qurân as well as 4iiâdIJover the centuries, a system that inspires awe and respect. How the Companions preserved the sayings of Allahs Messenger perfectlywell is best illustrated by an example. Of all the Companions, the most prolificnarrator of AhâdIth was Abü Hurairah who died in 58 AR. Young Companionslike Ibn Umar, Ibn Abbâs, Jâbir and Anas 4 nararated AhâdIth on theauthority of Abü Hurairah and, according to Imâm-BukhârI, the Tâba In(followers of the Companions) who narrated from him during his lifetimenumbered over eight hundred J21 Among his pupils was Hammâm binMunabbah who penned down all the narrations of Abü Hurairah. If wecompare the collection of Hammâm with the authentic AiâdItj narrated byothers at different times in the course of half a century, we find no differencebetween them. For as long as half a century, Abü Hurairah kept on repeatinghis AhâdIth from his memory in the same words.Comparison and Evaluation of AhâdIth This system of memorizing and writing continued to strengthen further and stillfurther over the years. The Main heard the AfzâdItj from the Companions,memorized them, and recited them to groups of students who had themselveslistened those A/iâdIth from the different pupils of the Companions and TâbaIn.They would compare the wordings of different narrators and verify them. In theEli Jâmiul-Usool ii Ibn RathIr, 1:43.[2] Tadjjkiratul-Iiuffâz 1/28,29.
  • 27. A Life Sketch of Imam Muslim 26course of this process, they came to know what texts of the Aizâdith had thegreatest number of supporters from among those who had heard from theCompanions and Ta ha In, what narrator is lone in what narration, and the reasonthereof. There may be several reasons. For example, the teacher may have aweak memory in his old age. But, if most of his pupils during his old age relatedthe same Ijadith like those who studied under him in his early years, the blamewould fall on some sub-narrator. Moreover, frequent visits to centers of learningalso revealed to students of AhâdItLi the qualities of narrators: who had a highstature as to uprightness, trustworthiness, strength of memory, honesty, integrityand character, who is reasonably satisfactory, and who is weak in one or morethan one foregoing qualities. In case a HadIth does not exist in the collections of high-grade narrators but ithas been narrated by more than one narrator belonging to a lower grade with anauthentic chain of sub-narrators, such a HadIt]i shall be accepted by virtue of thefact that it has been endorsed by more than one Maqbtil (Accepted) narrator. Ever since the age of TâbaIn, -IadIt/i students considered it necessary to writedown, along with the chains of narrators, the views, comments and opinions ofA immah and -Iuffaz of Ahâdth about the sub-narrators and other necessary things.You will note that every notable Hadld scholar (Muzaddith) collected not only thetexts and the chains of narration but also composed books about each precedingsub-narrator, his habits and other characteristics. Details will soon follow. Based on this rich information, there developed a consensus over the classes(Darajât) of narrators and, consequently, by agreement of scholars, narratorswere divided into classes. Since this academic work was carried on withopenness, transparency and a spirit of pure inquiry, research and scholarship ofhighest standard, it became impossible for anyone to hide ones bias for anyparticular viewpoint, dishonesty or negligence. Some who tried to circulatenarrations of their own liking or interpolated words of their choice into SoundAhâdIt/ were soon uncovered and their counterfeit coins put out of circulation.Just as in an open and free market, counterfeit coins are soon detected, so waseach attempt to circulate fabricated AhâdIth in this open field of academicresearch detected and foiled and the face of the fabricator unmasked. Proofsagainst fabricators were collected and records against them prepared. Theserecords will remain till the Day of Judgment for the benefit of research scholars. The goal of each IjadItj student was to hear, write and relate AhâdIj]i comingdown from narrators of the highest possible level (abaqa)[l] with a minimum Narrators and collectors of Hadith are classified into two main categories: 1) Era category, that is, according to the period in which they lived as well as the degree to which they were in touch with the renowned scholars of their times, the purpose being to discover the
  • 28. A Life Sketch of Imam Muslim 27number of sub-narrators. Students vied with each other vigorously to achievethis goal. Hence, any claim as to the trustworthiness or uprightness of a sub-narrator was put to the severest test. Any claim about a sub-narrator beinghigher (more trustworthy) than the other was met with strong challenge;hidden defects in the narration were sought out, every narration was veryclosely examined from every conceivable aspect, and every attempt was madeto uncover even the slightest hidden defect in the chain of narration or text. Itis these defects which are technically known as 14l in the Hadith sciences andmany a book has been compiled on this subject. In this field every one was freeto raise objection just as the other one was quite equally free to defend witharguments, semantic or syntactical evidence or context (QarInah) andwitnesses. And according to this science of critical evaluation of AhâdIth, eachnarration was accepted or rejected purely on its merit. In this field, excellence was not based on color of skin or race or country. Thescepter could go to Quraysh or a kinsman of Allahs Messenger J but thekingdom of HadIth sciences belonged to Ath-Thawri, Abdullâh bin Mubârak,Mohammad bin IsmâIl Al-Bukhâri, and Muslim bin Hajjâj An-NIshâpürIJ11 Itis to be noted that Abdullâh bin Mubárak was of Turkish descent , 21Mohammad bin IsmâIl was of Persian descent, from Bukhãrâ,131 while Muslimbin ljajjâj an inhabitant of NIshâpIrJ4 This became possible because theHadith science was an open arena in which everyone had a right to competewith others, the verdict being in the hands of the majority of the participants.A1-Imâm Muslim Al-Imâm, Al-Hâfiz, Al-Hujjah Abul-Hussain Muslim bin Al-Hajjâj bin Wardbin Koshâh Al-QushayrI An-NIshâpürI was born in 202 or 204 or 206 AH inNIshãpür and educated in the same town. He heard Ahâdlth the first time, atage eighteen, from Yahya bin Yahya TamImI. In 220 AH he went onpilgrimage to Makkah where he heard Ahddith from Abdullâh bin SalamahQanabi, the most revered pupil of Imâm Mâlik and the principal teacher ofImâm Muslim. 51 In Küfa, he heard Ahâdit]j from Ahmad bin Yüsuf and a host continuity of the chain of narrators; 2) Reliability category, that is, the relative reliability of the narrators with respect to their retentive powers, moral character, political affiliation, fame or lack of it and their philosophical leanings. They are placed in classes of descending order like Thiqah (Trustworthy), Suddüq (Truthful) etc. Terms like Level and Class are interchangeable, used to denote any of the two categories—Translator Ta_dbkiratul-Ijuffa, Muqaddamah: 4.[2} SIr Alâmun-Nubalâ: 8/379.131 Sir A lâmun-Nubalâ: 12/391.141 SIrAlâmun-Nubalâ: 12/558.151 SIr A lâmun-Nubalâ: 12/558 and Tadhkiratul-Huffdz: 1/281.
  • 29. A Life Sketch of Imam Muslim 28 &of other teachers. In addition, he also heard from nearly 220 teachers inMakkah, Al-MadInah, Iraq and Egypt. The system of hearing Aiâd1JJ in thosetimes consisted in hearing and writing down AizâdIjh along with their chains ofnarrationJ11 Among the renowned teachers of Muslim were Al-Imâm Ahmad bin Uanbal,Ahmad bin Mundhir Qazzâz, Isâq bin Rahwiyah, IbrâhIm bin Saeed Jawhari,IbrâhIm bin Müsâ, Abô Ishâq RâzI, Ahmad bin IbrâhIm, Isâq bin MüsâAnsâri (Abü Mâsâ) IsmâIl bin Abü Owais, Ilarmala bin Yahya (Abfi lIafsTajIbI) Hasan bin RabI BurânI, Abü Bakr bin Abfl Shaiba, Yaqüb bin IbrâhImDawraqI, Abü Zurah RâzI, Yahya bin Maeen and other IjuffâJ21 The circumstances of his death, as recorded in TârIkh Baghdad and SirA lâmun-Nubalâ, are very strange indeed, and show his excessive passion forthe science of IIadith and his inordinate zeal for inquiry and research in thisfield. According to Ahmad bin Salamah, a gathering was held to benefit by theknowledge of Imâm Muslim. There he heard a IIadiji which he had not heardbefpre. When he came back home, he lit a lamp and told his family not to allowanyone to enter his room. His family told him about a gift they had received, abasketful of dates. He told them to bring it to him. Immersed in his search forthat particular IjadIlfi, he kept on eating the dates, one by one, while he wasabsorbed in his search for the -Iaduiji. By early morning, he found the Uadhbut the basket was empty. It was for this reason, it is said, that he fell sick anddied. lmâm Muslims business was in the district of Khân Mahmash but the mainsource of his livelihood was his landed estate in the suburbs of NIshâpür. Imâmklâkim said that he had seen his grandchildren (from his daughters). They toldhim that their father who had seen Imâm Muslim in Khân Mahmash describedthe Imâm as a man of perfect stature, fair-complexioned, with a gray beard, acorner of his turban dangling on his back between his shoulders.[3] He died on the evening of Sunday, the 24th of Rajab, 261 AH. He was buriedthe next day in NIshâpfirJ41Written worksThe following are the important works of Imâm Muslim as mentioned byHâkim and other Hadith scholars:Ill SIr AIâmun-Nubalâ: 12/561.121 Tadhkiratul-Huffâz lidh-Dhahabi.131 SIr A lâmun-Nubalâ: 12/570.(4] A1-Hittah Fl Dhikr As-Sahah As-Sittah: 286
  • 30. A Life Sketch of Imam Muslim 29 1. Al-A sâmI wal kunâ 2. KitâbA;-7abaqât 3. KitâbAl-Wahdân 4. KitâbAl-Afrâd 5. Kitâb Al-A qrân 6. Kitâb AwlâdAs-Sahâbah 7. Kitâb AfrâdAsh-Shâmi)yIn 8. Kitâb Mashâikh Mâlik 9. Kitâb Mashâ ikh Ath-Thaurl 10. Kitâb Mashâ ikh Shu bah 11. Kitâb Man Laisa Lahu Al-Ira win-Wa hid 12. Kitâbul-Muk/jadoramIn 13. Kitâb TabaqâtAt-TabaIn 14. KitâbAl-Musnadil-KabIr Alar-Rijâl 15. KitâbAl-jâmi Ala/-A bwâb 16. Kitâbul-MusnadAs-SahIh 17. Kitâb Radi1h A mr bin Shuaib 18. KitâbAt-TamyIz 19. Kitâbul-Ilal 20. Kitâb SuwâlâtAhmad bin Hanbal 21. Kitâb Awhâm Al-MuhaddithIn 22. Kitâb A/-Intifâ BiAhbis-Sabâ The foregoing are the important works of Imâm Muslim, not a completelist of his writings.Distinguishing features of SaJ,Ih Muslim According to Hâfiz Ibn Asâkir and Imâm Hâkim, Muslim wanted to divide hisbook, SahIh Muslim, into two parts, the first part containing sound AJzádithtransmitted by narrators of the First Level (Tabaqah) and the second partcontaining sound AiâdItj.i transmitted by narrators of the Second Level but hecould only complete the first part before his death. This means that SafzIi!Muslim is a work of his later years. A look at his works reveals that he workedwith great devotion on the transmitters of AthdIth and wrote many books on thatsubject. His works listed above, from 1 to 13, are an example. Likewise, hecollected AhádIth and narrators in various formats (14 to 17) and wrote books(18 to 21) exclusively on erroneous impressions (Auhâm) and defects (hal). Hislast book dealing with juristic issues is a good illustration of his written works.
  • 31. A Life Sketch of Imam Muslim 30 SahIh Muslim is the culmination of his skill. All the works preceding it were, infact, a preparatory ground, the foundation of his work yet to come because abook like SahIh Muslim could not be written without a complete mastery overthe biographies of narrators, texts, and defects (ilal). In those times HadItlistudents were in search of a book containing narrations dealing with rituals,commandments, punishment and reward, what to do and what not to do, thesayings of Allahs Messenger concerning them, the narrations occurring inthe authentic books of Sunan, their chains of narrations accepted by scholars,grouped together in a well-ordered way, in a single work, not too long, and yetenabling one to dispense with other books in matters of faith, their propercomprehension, thinking, and deduction.111 Imâm Muslim felt the Ummah was in need of such a book. As he pondered overthe importance and benefits of such a book, he resolved to compile a relativelyshort and well-arranged work out of a vast treasure of authentic Ahâdith.Criterion of selection lmâm Muslim made it very clear that the narrations coming down to us fromthe Messenger of Allah , have been divided into three sections. They coverthree classes (Tabaqât) of narrators. He also said that he wanted to avoidrepetition as best as he could except when it is necessary to repeat the wholetext or part thereof in order to remove an lila found in the chain of narrationor to describe an additional understanding. "In the first section we want to list Azâdit/ clear of all defects and other things(other things meaning other technical weaknesses), that is, AhâdWi whosenarrators are considered very strong and very careful while narrating, theirnarrations (when compared with one another) do not vary nor (the facts anddetails) mixed up, things often found in case of other narrators."121 "After listing the AhâdI/j of such narrators, we will turn to the Ahddith ofthose narrators whose memory and skill are less than that of those belonging tothe first section. Anyhow, in such people, though lesser in rank than those inthe first section, no defect has been identified. Truth and devotion toknowledge are the qualities common in them, like Atâ bin Sâib, YazId binAbii Ziyâd, Laijh bin Abü Sulaym, etc. They are known for their knowledgeand piety but the narrators of the first section rank higher, in skill and care,than those mentioned above. As for those who are considered as Accused(Muttaham) or their narrations (though fair in themselves) are Denounced(Munkar) and wrong, we have nothing to do with them."[31[] Muqaddama SahIiz Muslim: 4.[2] Muqaddama SaJiIh Muslim: 4.131 Muqaddama Sahih Muslim: 5.
  • 32. A Life Sketch of Imam Muslim 31 These are the points Imâm Muslim has himself mentioned in his preface to hisbook with respect to his criterion of selection. But every scholar of Hadith sciences has understood and described the methodof Imâm Muslim in his own way. Imâm Uâkim and Imâm BaihaqI have clearly stated that Imâm Muslim basedhis compilation of Sound AthdIjj (aiIh) on the narrations belonging to theFirst Level (Tabaqa) but he passed away before he could compile the Ahâditjof the Second Level narrators.111 Imâm BaihaqI, quoting Imâm Muslims companion IbrâhIm bin Mohammadbin Sufrân, said, quoting an authentic source: Imâm Muslim had composedthree separate books: one being the second a collection of A1zâdW/ fromAkrama, Ibn Is1âq and those of the same class, and the third a collection ofnarrations from weak transmitters.[21 But the commentator of SahIh Muslim, Qâdi Ayâçl disagreed with ImâmHâkim and Imâm DâraqutnI and opined: Imâm Muslim has brought all thethree levels, which he had mentioned, in his book. I have looked into his bookclosely, scrutinized his division (and found that) he had dropped the FourthLevel as he had himself said •[3] It should be noted that Imâm Muslim spoke of three levels or three classesand clearly stated that he would drop the third class while Qâçli Ayâçl claimedthat Imâm Muslim had dropped the Fourth class, attributing this claim to bethe statement of Imâm Muslim himself. In other words, Qâdi Ayâd has split up the two classes of Imâm Muslim intothree classes, his fourth class being the third one according to Imâm Muslim. Imâm ThalabI, while giving his opinion, after quoting Qâcli Ayâd, alsomentions the four classes. He says: "He (Imãm Muslim) took AzâdIth from theFirst class and from the Second one except a few of the latter which he did notlike. Then, from the Third class he took Ahâdujji, which are not many, ascorroborating evidences and follow-ups. If he had included Ahâdith from thisclass in his SahIh, the book would have been twice as voluminous as it is nowand his book, due to the inclusion of such Ahâduij, would have slipped downfrom the rank of Sahih. The people of this class are Atâ bin Sâib, Laiih, YazIdbin Abô Ziyâd, and others like them. He did not take AhâdIth from thesepeople except after he had taken a basic HadIth (that is, after a Hadith, thebasis of which existed in the First class).141Ill Sharh An-Nawawi, Muqaddama: 1/45.[2[ An-Ni/cat Ala K/tab Ibnus-Salâh: 1/434.[31 A/csnâlul-Muaiim Bj Fawâid Muslim: 1/86.[41 Sir A lâmun-Nubalâ: 12/575.
  • 33. A Life Sketch of Imam Muslim 32 It is clear from Imâm ThalabIs statement that he also took Imâm MuslimsFirst class for two classes and took Imâm Muslims Second class narrators likeAtâ bin Sâib, Yazld bin Abü Ziyâd and Laith bin Abü Sulaym for the Thirdclass, and testified that Imâm Muslim had taken only a few Azâdtji of thosenarrators as corroborating evidence and follow-ups only when basic narrationsfrom the First class had already been listed. Does it not prove exactly what Imám Muslim had already said in his preface thatthe Ahddlfjj of Ala, YazId and Lailh who belong to the Second class accordingto Imãrn Muslim and to the Third class according to Qâdi Ayâd and ThalabIs,did no occur as basic Aadlth in SahIiz Muslim? Does it not also prove whatImâm Hakim, Imâm BaihaqI and, later on, Hâfiz Ibn Hajar have already saidthat SahIMMuslinxrntained basically; the AhâdIth of the First class? Do boththe groups of Ummah holding two divergent opinions not acknowledge jointlythat SahiJz Muslim, like 5a4I BukhârI, consist of authentic AizâdIth? Hâfiz IbnUajar, after explaining it in detail in An-Nukat, said: "The matter becameunclear and ambiguous to QidiAyao and his followers (An-Nawawii)..."111 All the foregoing details about the methodology followed by Imâm Muslimhave been noted with reference to the viewpoints of the venerated A imma ofHadIth. All these persons, despite theicergent vie an the Levels ofnarrators, concur that the basic AhâdIth of SahI,z Muslim and, in fact, even thecorroborating Aizâduth and their follow-ups are authentic, all of them. Some contemporary scholars who are strongly biased for their particularjuristic schools, on finding their practices in conflict with the A,nid1j/j ofBukhâiI and Muslim, try to exploit the differences of opinions of our worthyA immah of old, which were purely of an academic nature, as a means tochallenge and raise objections to the AhadItj, and the collections of authenticAzâdth, of the Messenger of Allah and create doubts about them. They ftalso tried to get the Islamic University of Al-MadInah somehow pass a so-called research thesis asserting falsely that in SahIh Muslim every first HadItii ineach chapter is authentic while those that followed it were listed by Imâm Muslim only to hint at some hidden defects in them and that those hints, according to the thesis writer, can be discerned by outstanding memorizers (Uuffa?) of AzâdIth. It is surprising, indeed, that none of the commentators ofSahIh Muslim, Hadith scholars and jurists including Qâdi Ayad ever pointedout that all the Azadith following the first UadIth in each chapter had such andsuch defect or weakness. On the contrary, the whole Ummah is unanimous that all the A zâdith of SahIz Muslim are authentic, no matter whether they occurfirst or in the middle or at the end of a chapter.[11 An-Nikat Ala Kitâb Ibnus-Salâh: 1/434.
  • 34. A Life Sketch of Imam Muslim 33 According to Imâmul-Ijarmain Abul-MaâlI Abdul Mâlik bin Mohammad Al-JuwainI, scholars of IIadith sciences are unanimous that the attribution ofAhâdIth in the authentic collections of BukhârI and Muslim to AllahsMessenger , is absolutely certain.111 That is also the opinion of Ibnus-Salâh, the Imâm of the methodology ofIjaditj. sciences.12 The unanimity over this point has also been mentioned byIbnul-AthIr. 31 Rather, Imâm Abü Nar Ubaidullâh bin Saeed bin Hâtim As-SajzI (d. 444 AH), speaking about SajIi!i Bukhd?i,~ 41 and Imâmul-IjarmainAbul-MaâlI Abdul Mâlik bin Mohammad Al-JuwainI, speaking about both Al-BukhârI and Muslim, remarked that if a person said on oath that the AjâdIjLiconsidered by BukhârI and Muslim as authentic are really so and that theirattribution to the Messenger of Allah is right, his oath is flawless and that ,no atonement is obligatory on him. 51 In every age scholars of Hadith sciences took notice of the evil campaign ofcasting doubts about Ahâdith or collections of Ahadlt/ and laid bare thosedeceitful tactics. [6) The Ummah is unanimous over the authenticity of Sahih BukhârI and SahihMuslim. Anyhow, all this while, scholars have been wrangling which of thetwain has precedence over the other. Imâm An-NawawI, the commentator ofMuslim, says: Scholars concur that next to Qurân, the most authentic books are$azIh BukhârI and Sahih Muslim. The Ummah has accepted them as such.SahIz BukhârI is more authentic, more profitable, and better in open andhidden perceptions. It is true that Imâm Muslim benefitted by Imãm Bukhâriand used to say that he was matchless in sciences. All in all, SahIhBukhârI has precedence over Sahih Muslim. That is the right view and that isthe opinion of the majority of the scholars and the experts in the HadItjsciences. Imâm Abü All bin Husain NIshâpürI and some scholars of the Maghrib (theMuslim countries of North Africa) give precedence to Sahih Muslim but themajority of scholars insist that it is $ahIh BukhârI which should be givenprecedence. Abü Bakr IsmâIlI, the great Imâm, Hafiz and jurist, has explainedit, with arguments, in his book Al-Madkhal.17[1] An-Nikat: 1/377.121 Muqaddama Ibnus-Salâh: 40.[31 Jâmiul-Usool: 1/41.141 Muqaddama Ibnus-Salâh maa At-Taqa,yud wal, fdhãh. pp 38, 39.[51 Al-Hittah Fee QhikrAs-Sahah As-S ittah, p 232.[6] See Minhâjul-Imâm Muslim by RabI bin Hàdi A]-Madkhali, formerly Head of Sunnah, Department of Higher Studies, Islamic University of A1-Mathnah.[7] Sharh Muslim lin-Nawaw4 Muqaddama: 1/35.
  • 35. A Life Sketch of Imam Muslim 34 Of course, Sahih Muslim has some distinguishing features peculiar to it. It wasfor those distinguishing features of Sahih Muslim that some give it preferenceover SahIh BukhârI. Imâm NawawI says: "Imâm Muslim is peerless in one very beneficialcharacteristic, namely, he listed a Ijadith only in one place, proper to it,mentioning its several chains of narration and its different wordings. Thismakes it easy for a student to view the 1Iadth in all its different facets and thusbenefit by it. The several chains of narration, mentioned by Imâm Muslim for asingle Hadujh, only increases a students trust in the relevant adth."1 This is, in fact, a great achievement of Imâm Muslim. He lists a Hadith alongwith its chain from one of his teachers and then goes on listing the chains ofother teachers. Then, again, in case of a higher chain, he lists the chains ofother narrators from one or several teachers and, in the case of the highestpart of the chain, if a Hadth was narrated by more than one Companion, helists all the narrations, each with a separate chain. If a student reviews all thechains listed by Imâm Muslim for a single IjadlIji, it becomes clear that ImâmMuslim did not confine himself to narrating a UadtJi from any one of histeachers and then continuing up to his earliest teacher but that he wrote downa HadIth from several transmitters of that IjadItj from a single teacher. ImâmMuslim heard a Had(h from a teacher and then heard the same Hadlili fromdifferent teachers at different times in order to ascertain whether thosedifferent teachers narrated the same Ijadith in the presence of differentpeople at different times with the same wording. If he found no discrepancy,he considered those narrators to be accurate and reliable and their narrationsto oe authentic and sound. In the same way, he also checked the narrations oftie teachers of his teachers by comparing their chains with those of othernarrators. He went even further and collected the narrations of the studentsof the different Companions reporting from the Messenger of Allah jW,compared them with each other, ascertained and verified them, and then,finally, selected only those which appeared to be perfect, precise and accurate.Such utmost care is impossible for any court in any lawsuit with any numberof witnesses. Even the slightest difference in wording or chain of transmission like thedifference between Haddathana and Akhbarana has been recorded andpreserved by Imâm Muslim. He recorded even the slight difference in the textof a IjadIth. Thus it is that the Sahih of Imâm Muslim became a peerlesscollection of authenticated Ahâdith.[11 Sharh Muslim 1in-Nawaw Muqaddama: 1/34.
  • 36. A Life Sketch of Imam Muslim 35Unbroken chain of authentication The authentic HadIth collections of BukhârI and Muslim were excellent withrespect to both the chains of transmission and the texts as well as their generalutility in that they gave guidance in almost all walks of life. These collectionswon the praise and acclaim of Had liii scholars so much so that they themselvesproduced works containing the same Ahddith as found in the collections of bothBukhârI and Muslim but with their own, independent chains consisting of alesser number of sub-narrators, and named their works Mustakhraj. TheMustakhraj (literally, meaning extract, excerpt or partial copy) workscontaining the same AhâdIth with the same words, but with chains of narratorsa degree or two lesser in rank, corroborated the AhâdIth of Al-BukhârI andMuslim and, in effect, testified that other chains of narration also substantiatewhat BukhârI and Muslim had attributed to the Messenger of Allah. Thiswonderful system of validation and authentication continued for centuries. The following are the names of some of the leading Haduij scholars whoproduced Mustakhraj works on Sa. il/i Muslim: 1. AN Bakr bin Mohammad bin Rajâ (d. 286 AH). 2. Az-Zâhid Abô Jafar Ahmad bin Hamadân Al-HIrI (d. 311 AH). 3. Abü Awãnah YaqCib bin Ishâq Al-IsfarâyInI (d. 316 AH). 4. Abül-WalId llassân bin Mohammad Al-FaqIh (d. 344 Al-I). 5. Al-Imâm Abü All Al-Masterjasi (d. 365 AH). 6. Abii l-Iâmid Ahmad bin Mohammad Ash-ShãrkI Al-HarawI (d. 369 AH). 11 7. Abfl Bakr Mohammad bin Abdullâh bin Zakariyya Al-Jouzaqi (d. 388 AH). 2 8. Abü Bakr Ahmad bin Mohammad bin Ahmad A1-KhawârizmI A1-BarqânI (d.425AH). 9. Abü Nuaim Ahmad bin Abdullãh bin Ahmad Al-AsbãhânI (d. 430 AH).131 It is clear from the foregoing evidence that no neutral person with a soundmind can ever accept the objections being hurled continuously by the deniers ofAhâdI(h motivated merely by rancour, malice and prejudice. The total number of AhâdIth in the SahIh (authentic) collection of Muslim(without counting the repetitions) is four thousand. Counting the repetitions,they total seven thousand two hundred and twenty five.141 Imãm Muslim madethis selection out of three hundred thousand AhâdIth. SIrAlâmun-Nubalâ: 16 / 291, 292.121 Sir A lámun-Nubalâ: 12 / 569, 570. Op. cit., marginal note: 12 / 570[4j A1-Hittah FT DhikrAs-Sahah As-Sittah, p. 232.
  • 37. A Life Sketch of Imam Muslim 36 It is to be noted that the number, three hundred thousand, does not meanthree hundred thousand narrations or texts of narrations. Counting can best beunderstood by the following example: if a Ta hi 1 narrates from a Companion ofthe Messenger of Allah it is counted as one Had th. If two TâbiIn narrate(the same HadIth) from him, they are counted as two AJzâdth. Similarly, if thestudents of Tahi In narrate the same HadtJi from them, the number of AhâdItjjwill increase still further, the number increasing as the number of transmitters.So three hundred thousand AhâdIth mean only three hundred thousandnarrations, each with a different chain. Ignorance of this counting methodoften gives rise to a lot of misunderstanding.Im&m Muslim welcomed criticism The works of iIadlth scholars were very transparent. Their writings werescrutinized minutely, word by word, and this continues to this day. ImâmMuslim put his SahIh before the great experts and students of HadILh sciencesof his times. In his own lifetime, copies of his • ahIh spread far and wide and acycle of critical appreciation of his work began. Among his critics were thedistinguished Hadîth scholars of his times including his own teachers. Saeed Al-BardhaI says: "Someone brought a copy of Sahih Muslim to Al-Imâm Abi Zurah. He went through it. As he came across the narration ofAsbât bin Nasr, he commented: Oh, how far it is from being sound. As heglanced over the narration of Qatan bin Nair, he remarked: It is a high tide(sweeping along with it all the rubbish). When he saw the narration of Ahmadbin Eisa, he pointed to his tongue (as if he wanted to say that he also narratedfabricated AhddIjh). Then he remarked: Does he (Imâm Muslim) narrate fromsuch people and drop (high-ranking) narrators like Ibn Ajlân. He gives achance to innovators (deniers of the authority of to blame Hadufiischolars and say that their AhâdILh are not authentic."111 According to Tadlikiratul-Huffâz, Abü Zurah Al-Imâm Ijafizul-ArUbaidulllâh bin Abdul-Karim bin YazId Ar-RfizI was a great Hadith scholar ofhis times. In memorizing Aithd1th, intelligence, devoutness, sincerity and acts ofpiety, he was counted among the matchless. His own teachers collected Ahâdhfrom him and narrated them. Great scholars like lmâm Muslim, his cousinHâfiz Abe Hâtim, Imâm TirmihI, Ibn Mâjah, NasâI, Abü Dawôd, AbeAwânah, Saeed bin Amr Al-BardhaI, Ibn Hâtim, Mohammad bin Al-HussainAl-Qattân were his pupils. Imâm BukhârI said that Ahmad bin Hanbal toldhim: When Abe Zurah came to our house as a guest, my father said: Youngman, the discourse you had with the Sheikh is, in fact, a reward from Allah for SfrAlâmun-Nubalâ: 12 / 571.
  • 38. A Life Sketch of Imam Muslim 37 .my voluntary prayers. According to SanânI, Abü Zurah is to us (that is, toHadith scholars) like Ahmad bin Hanbal.11 In the light of his teachers critical remarks, Imâm Muslim moved to explainhis standpoint. BardhaI said that he went to NIshâpür and informed ImâmMuslim of Abü Zurahs comments on his work. He replied: "Took only thoseAhâdith from narrators like Asbát, Qattân and Ahmad bin Eisa which hadalready existed (in the compilations of Ahâdji) from trustworthy narrators. Itook from people like Asbât because their AhâdIth had a lesser number of sub-narrators while those of the trustworthy narrators had a relatively large numberof sub-narrators. The Ahâdith in my collection are known, with chains oftrustworthy narrators." Later on, Imâm Muslim went to see Ibn Wârah, a famous HadIth scholar.121 Hemade the same comments as those made by Abü Zurah. This shows that theobservations of the experts were similar. Imâm Muslim explained his point ofview and remarked: I said that the AzâdItji are authentic. I did not say that theAhâdith I did not include in my book (like those of Ibn Ajlân and others) areweak. Ibn Wârah was satisfied and read out his narrations to Imâm Muslim.[31 Since Imâm Muslims narrations were supported with both high and lowchains, he welcomed the criticism of his book by Abü Zurah, his teacher andthe greatest HadIjh scholar in those times, and put his book in front of him.Imâm Muslim expunged from his book each Hadith which AM Zurah pointedout to be defective or objectionable for some reason (even though ImâmMuslim disagreed with him) and documented and referenced only thoseAhâdIjj (that is, listed the Ahâduj/ with the same chains of narrations) whichAbü Zurah considered to be sound and free from every defect or weakness.After taking so much precaution and exercising so much discretion, he becamesure that if experts of HadIij sciences tried to select Azâditj based on the mostauthentic possible chains of narration for as long as two hundred years, theycould not rely upon Ahâdij/j other than those listed by him in his authenticcollection. 41[1] Ta4kiratu1-Huffaz: 2/106.[2]A great and trustworthy memorizer of AhâdIth, Abü Abdullâli Mohammad bin Muslim bin Uthmân bin Wârah Ar-Rázi was a student of Abü Asim, Al-FaiyâbI, Abü Nuaim, and Abul-Mughirah Abdul-Quddüs and one of the teachers of Imâm An-NasâI and Imâm Al-BukhârI. BukhârI, in his compilations other than SahIh, took narrations from him. AbiI Bakr bin Abñ Shaibah said: I never saw a person who knew AhadIth by heart better than Ibnul-Furât, Ibn Wârah and Abü Zarah. According to BukhârI, there was none like Abu Hâtim, Abü Zarah and Abü Wârah.[3]SfrAlâmun-Nubalâ: 12/571.[41 SIPA?âmwz-Nubalâ: 12/568.
  • 39. A Life Sketch of Imam Muslim 38 ,J....a a The works of lmâm BukhârI and Imâm Muslim were not accepted just fortheir great technical skills. Rather, they were accepted because the rules andthe methodologies they adopted were critically reviewed and then each IjadIJ}ithey had listed was reviewed and probed critically and vigorously in the light oftheir own rules. And this critical work continued, unabated and with greatvigour, for centuries. Among his critics were Imâm Dârquni, Imâm Hakim and several otherscholars expert in the Science of Validation (Al-Jar/i Wat-Ta dli). In themeanwhile, a vigorous criticism continued, supporting and opposing him. Eventoday, there is no bar on criticism of his works. As a result of this criticism andcounter-criticism, all the Hadtji scholars of the Orthodox Schools of IslamicJurisprudence are unanimous that the authentic collections of Bukhâri andMuslim are correct, n--Kt to the Quran, and the ascription of the sayings andacts mentioned therein to the Messenger of Allah ;, is right.t11 May Allah help us preserve the AhaditJj as well as act by them, diffuse the lightof Sunnah far and wide, grace the endeavours of scholars, servants and studentsof Hadth with His acceptance. Amen. Mohammad Yahya BukhârI and Muslim Section Research Wing, Dar-us-Salam Lahore, Pakistan[11 An-Njkat Ii Jbn Hajan 1/371-379.
  • 40. Introduction by Imâm Muslim In the Name of Allah, the Most Gracious, the Most MercifuL Praise be to Allah, the Lord of the Worlds, and the (blessed) end is for thosewho achieve Taqwa. May Allah send blessings and peace upon Muhammad, theSeal (Last) of the Prophets, and upon all the Prophets and Messengers. You - may Allah have mercy on you - were inspired by your Creator toresearch and find out about the reports that have been narrated from theMessenger of Allah about the teachings, rules, and regulations of Islam, andwhat they say about reward and punishment, exhortations and warnings, andother issues, along with the chains of narration with which they were narratedand circulated among the scholars. You wanted - may Allah guide you - to havethem written down and compiled in one place, and you asked me to write themdown in a brief manner in this book, without too much repetition, because youthought that too much repetition would distract you from your goal ofunderstanding them and deriving knowledge from them. What you asked me to do- may Allah honor you - I went back and thought about it, and the consequences ofit, which are going to be good and beneficial, if Allah wills. When you asked me totake on this task, I thought that if I managed to do it, and was able to complete it,the first one to benefit from it would be myself in particular, before anyone else.This is so for many reasons, which it would take too long to explain here. But inbrief, I would say that presenting a few of these reports in a proper manner iseasier, than dealing with many of them. This is especially so for an ordinary manwho does not have deep knowledge and would not be able to distinguish betweenthem except, with the help of others. As this is the case, it is better to aim at writingdown a few authentic reports rather than many which are unsound. However, it is hoped that there may be some benefits in writing down a largenumber of reports and compiling those that are repeated, for the elite amongthe people, those who have been blessed with some knowledge andunderstanding, and the familiarity with their causes and reasons. That type of aperson, if Allah wills, would be able to deal with a lot and will benefit from thecompilation of a large number of reports. But for ordinary people who do notshare the knowledge of the elite, there is no point in their handling a largenumber of Ah6dith when they are unable to understand a few.
  • 41. Introduction by Imam Muslim 40 So we will start writing what you have asked us to write - if Allah wills -based on a condition which I will tell you about, which is that we are going toexamine all the reports that have been narrated from the Messenger of Allah , and divide them into three categories of narrators, without any repetition,unless there is a topic where repetition cannot be avoided because anotherreport has additional material, or a different chain that may support a reportthat has some fault. Moreover the additional material, which is needed, may bedealt with as a separate HadIth. In that case we have to repeat the HadIj/i whichhas additional material, or refer to the additional material while narrating one,VadZLh only, whenever possible. But referring to the additional material may be difficult, in which case it is easier and beneficial to repeat the IIaditjj. The first category: Here we will introduce reports that are safer from faultthan others, and purer, in that their narrators are righteous people in thenarration of Ahâdth, reliable in what they reported, in whose narrations nosevere differences are found in, nor erroneous confusion, as may be the casewith many MuhadIn as is evident from the AiâdILh they narrated. So we will write down the reports of this type, and follow that with the reports in whose chains there are some people who are not known for their goodmemory and reliability, unlike those in the first category, on the basis that even though they are of a lower status than the first, they are still known to betruthful and knowledgeable, such as Atâ bin As-Sâib, YazId bin Abl Ziyâd, Laith bin AbI Sulaim, and other narrators like them. Although they are known among the scholars for the knowledge and honesty that we have described, others among their peers who are better known fortheir reliability and ability to narrate properly are higher in status and knowledge than them, because this is a higher level according to the scholars. If you compare those three whom we have named, Atâ, YazId and Laith, with Manslir bin Al-Mutamir, Sulaimân Al-Amag and IsmâII bin AbI Khfilid in their reliability in narration and their righteousness in it, you will see that they are different and do not even come close. There is no doubt among the people of Hadith about that, because the soundness of memory and proper transmission of Ijadth by Mansür, Al-Amah and Ismâll is well known to them, whereas it is not known at such a level in the case of Atâ, YazId and LaiTh. Similarly, if you compare peers such as Ibn Awn and Ayyüb As-Sakhtiyânlwith Awl bin AbI JamIlah and Ashajh Al-HumrânI, who were companions of Al-Hasan and Ibn SIrin, just as Ibn Awn and Ayyüb were companions of theirs,you will see a big difference between the first two and the last two in virtue and soundness of transmission, even though Awl and Mhah are not regarded as untruthful and insincere by people of knowledge, but still their case is that of the level we described them according to the people of knowledge.
  • 42. Introduction by Imam Muslim 41 4 eJ at$fl We have given these as examples by name, only to explain to those who haveno knowledge of how the scholars put people in different categories, so that aman of high status will not be underestimated and a man who is of lower statusin terms of knowledge will not be overestimated, and each will be given hisrightful position. It has been mentioned that ishah, may Allah the Most High be pleased withher, said: "The Messenger of Allah laj commanded us to give people theirrightful status." Based on what we have mentioned above, we will compile the reports narratedfrom the Messenger of Allah which you have asked of us. With regard to the reports that have been narrated from people whom thepeople of IjadIth, or most of them, consider accused, we will not waste our timeby narrating their AâdIt/; such as Abdullâh bin Miswar, AbI Jafar Al-MadâinI, Amr bin âlid, Abdul-Quddüs Ash-ShâmI, Muhammad bin SaIdAl-Malüb, Ghiyâij bin IbrâhIm, Sulaimân bin Amr Abü Dawad An-NakhaI,and others of their ilk who were accused of fabricating A)thdIxj and making upreports. Similarly, with regard to those whose narrations are mostly Munkar ormistaken, we refrained as well from narrating theirA/zâd. The sign of Munkar in the Hadith of a Muhaddith is if his narration iscompared to affadLh narrated by one of the people who has a good memoryand is of good character, the reports are different and they have hardlyanything in common. If most of the reports narrated by a person are like that,then his narrations will not be used. Among this category of MuhaddzthIn are: Abdullâh bin Muharrar, Yahya binAbI Unaisah, Al-Jarrâh bin Al-Minhâl Abü Al-Atüf, Abbâd bin KathIr,Husain bin Abdullâh bin Dumairah, Umar bin Suhbân and others like themwho narrate Munkar in Ahâdi(/. We do not bother with their AzâdIjj nor payany attention to it. Because of the ruling of the people of knowledge - which is known from theirschools of thought - with regard to accepting a HadIjj that has beentransmitted by only one person, that if his report agrees with some of thenarration of the trustworthy among the people of knowledge, and those whohave good memories, and his narration is otherwise in agreement with themupon scrutiny, then when this is the case, if he narrates some additionalmaterial that is not narrated by his companions, the additional material will beaccepted. But if you see someone relying on a scholar like Az-Zuhri, with his greatknowledge and large number of companions who excelled in transmitting his
  • 43. Introduction by Imam Muslim 42 4.0 fL4W 6j=1 A4~LHadIth and the HadIth or others, or like Hishâm bin Urwah for their AhâdiTh -are well known and shared among the scholars, and their companionstransmitted their Ijadith with no dispute and he narrated from one or both of -them a number of Had&Ji which are not known to any of their companions, andthere are no other Sahih Ahâdth to support them, then it is not permissible toaccept the Hadth from this type of a person. And Allah knows best. We have explained something about the way of the people of HadIth, and whatanyone who wants to follow their way should do. We will discuss it more if -Allah wills in many places in this book, when discussing Mu allal (deficient) -reports as we come to them, in places where it is appropriate to comment, ifAllah the Most High wills. After that may Allah have mercy upon you were it not for what we have - -seen of the bad conduct of many of those who have appointed themselves asHadIj/i scholars, who should have cast aside the Da If (weak) AhâdIjh andMunkar reports, and who did not limit themselves to the well known SahIhreports which have been transmitted by trustworthy narrators who are knownfor their truthfulness and honesty, so that much of what they tell the commonfolk who have no knowledge is not right and is transmitted by people who arenot approved of, and whose reports are criticized by the A imma of IIadWj suchas Mâlik bin Anas, ljubah bin Al-ajjâj, Sufyân bin Uyaynah, Yahya binSaId Al-Qattân, Abdur-Rahmân bin MahdI and other A imma then we -would not have taken on this mission of distinguishing good reports from badand writing them down, as you have asked us to do. But because of what we have mentioned about the people spreading Munkarreports with Da If (weak) and unknown chains, and their narrating them to thecommon folk who do not recognize what is wrong with them, we felt motivatedto respond to your request.
  • 44. Narrating from the Trustworthy... 43 In the Name of Allah, the Most Beneficent, the Most MercifulChapter 1. The Obligation OfNarrating From The 1ithTrustworthy And Ignoring TheLiars; And The WarningAgainst Telling Lies About TheMessenger Of Allah () You should know, may Allahguide you, that it is obligatory foreveryone who can distinguishbetween authentic and unsoundreports, and between trustworthyand accused narrators, not tonarrate any report unless he issure of the correctness of thenarration and honesty of theirnarrators, and to avoid thosewhich are narrated by accusednarrators and the stubborn amongthe people of Bidah (innovation). The evidence that what we aresaying is what is required, is thesaying of Allah, Blessed be Heand Most High: "0 you whobelieve! If a Fâsiq (liar - evilperson) comes to you with anynews, verify it, lest you shouldharm people in ignorance, andafterwards you become regretfulfor what you have done.] AndHis, Most Sublime and MostPraised saying: ...Such as you Al-Hujurât 49:6.
  • 45. Narrating from the Trustworthy... 44 .agree for witnesses... [1] And His[the Mighty and Sublime] saying:And take as witness two justpersons from amongst you(Mlims) ... 12 The Verses that we have quotedprove that the report of a FâSiq(liar or evil person) is to berejected and not accepted, andthat the testimony of one who isnot just is to be rejected. Even though there is adistinction between the meaningof report and testimony insome ways, yet most of theirapplied meanings are the same,because the report of a Fâsiq isnot acceptable according to thescholars, just as his testimony isrejected by all of them. TheSunnah indicates that Munkarreports are to be rejected just asthe Qurân indicates that thereport of a Fâsiq is to berejected. This is seen in the well-known report from theMessenger of Allah ,:"Whoever narrates a HadIth fromme knowing that it is false, thenhe is one of the liars. ,[31[1] It was narrated that Al-MughIrah bin $hubah said: "TheMessenger of Allah said that." And he mentioned the abovenarrated HadIth, that "WhoeverRI A1-Baqarah 2:282.[21 At-Talâq 65:2.RI And it is also read: "Then he is one of the two liars.
  • 46. Narrating from the Trustworthy... 45 ...QU21Ij,flnarrates a HadIth from meknowing that it is false, then he is Lk,- L X Ione of the liars." L5 L J.JLi:U :;; ;;Chapter 2. The Seriousness OfTelling Lies About The (T A>JI) (j3IMessenger of Allah[2]1 - (1) It was narrated fromRibI bin Hirish that he heardAli, may Allah be pleased withhim, delivering a JJjutbah inwhich he said: "The Messengerof Allah ç said: Do not tell liesabout me, for whoever tells liesabout me will enter the Fire."[3] 2 - (2) It was narrated thatAnas bin Mâlik said: "Whatprevents me from narrating manyAhtidith to you is the fact that theMessenger of Allah if said:Whoever tells a lie about medeliberately, let him take his seatin the Fire."[4] 3 - (3) It was narrated thatAbü Hurairah said: "TheMessenger of Allah jW said: :çlWhoever tells a lie about me
  • 47. Narrating from the Trustworthy... 46 ...deliberately, let him take his seatin the Fire."[5] 4 - (4) Ali bin RabIah A]-WAINsaid: "I came to theMasjid when Al-MughIrah wasthe governor of A1-Küfah, andAl-MughIrah said: I heard theMessenger of Allah say: "Tolie about me is not like lyingabout anyone else. Whoever tellsa lie about me deliberately, lethim take his seat in the Fire."[6] A similar report (as no. 5)was narrated from A1-MughIrahbin hubah from the Prophet ,but he did not mention: "To lieabout me is not like lying aboutanyone else."Chapter 3. The Prohibition OfSpeaking Of Everything ThatOne Hears[7] 5 - (5) It was narrated thatHafs bin Asim said: "TheMessenger of Allah said: It issufficient lying for a man tospeak of everything that hehears."
  • 48. Narrating from the Trustworthy... 47 .[8] A similar report (as no. 7)was narrated from Abü Hurairah,from the Prophet .[9] Umar bin A1-hattãb, mayAllah be pleased with him, said:"It is sufficient lying for a man tospeak of everything that hehears."[10] Ibn Wahb said: "Mâlik saidto me: You should know that noman who speaks of everythingthat he hears will be free offaults, and he will never be anImâm who speaks of everythingthat he hears."[11] It was narrated thatAbdullâh said: "It is sufficientlying for a man to speak ofeverything that he hears."[12] Muhammad bin Al-
  • 49. Narrating from the Trustworthy... 48 jiMuthanna said: "I heard Abdur- - ft .- -o -o -0- ft0Rahmân bin MahdI say: No man j l jwill be a Imâm whose example is Lfollowed unless he refrains from(speaking of) some of the thingsthat he hears."[13] It was narrated that Sufyânbin Husain said: "Iyâs binMuâwiyah asked me: I see thatyou are fond of learning Qurân.Recite a Sarah to me and explainit so that I may see how muchyou have learned. I did that andhe said to me: Remember what Iam going to say to you: "Bewareof narrating the distorted reports,for anyone who does that onlyhumiliates himself and the peoplewill deny his narrations."[14] It was narrated fromUbaidullâh bin Abdullâh binUtbah that Abdullâh bin Masüdsaid: "You will never narrate to the people that beyondtheir grasp, except that it will bea source of Fitnah (confusion) forsome of them."Chapter 4. The Prohibition OfNarrating From Da if (Weak)Narrators, And Being Cautious (t.i c.UJj ZIPWith Them (i )[15] 6 - (6) It was narrated ft. ft_ft _ (_)-from Abü Hurairah that theMessenger of Allah 0, said: "At L;:the end of my Ummah there will
  • 50. Narrating from the Trustworthy... 49 ...$be people who will narrate to youthings that neither you nor yourforefathers ever heard. Beware ofthem and stay away from them." [16] 7 - (7) Muslim bin Yasârnarrated that he heard AbüHurairah say: "The Messenger ofAllah ii said: At the end of timethere will be imposters and liarswho will bring AhâdIt/ thatneither you nor your forefathersever heard. Beware of them andstay away from them, and do notlet them mislead you or confuseyou.,,[17] It was narrated that Ainirbin Abdah said: "Abdullâh said:The Jjai;ân appears in the formof a man, coming to people andtelling them false reports. Thenthey disperse, and a man amongthem says: I heard a man whoseface I recognize, but I do notknow his name, telling me (suchand such)."
  • 51. Narrating from the Trustworthy... 50[18] It was narrated thatAbdullâh bin Amr bin Al-Assaid: "There are devils detainedin the sea who were put in chainsby (Prophet) Sulaimân. Soon theywill emerge and recite (what theyfalsely claim is) Qurân to thepeople."[19] It was narrated that Tâwüssaid: "This man" - meaningBushair bin Kab - "came to IbnAbbâs and started telling himsomething. Ibn Abbâs said tohim: Repeat to me the report ofso-and-so. He repeated it to him,and he said to him: Repeat tome the report of so-and-so. Herepeated it to him, and said: I donot know (what is yourintention). Do you approve ofeverything else I say, and have aproblem with this one? Or doyou have a problem witheverything I say and approve onlyof this one? Ibn Abbâs said tohim: We used to narrate fromthe Messenger of Allah ç whenthere were no lies that had beenfabricated against him, but whenthe people rode high and low ,Illwe stopped narrating from him." Meaning they started to narrate a great deal from here and there without ascertaining their authenticity.
  • 52. Narrating from the Trustworthy... 51 ...Afl JJJI pj[201 It was narrated that IbnAbbâs said: "We used tomemorize Hadith, and that whichis narrated from the Messengerof Allah deserved to bememorized. But when you startedriding every high and low, (tonarrate a great deal), there is noway."[21] It was narrated thatMujâhid said: "Buair bin KabAl-AdawI came to Ibn Abbâsand started narrating to him andsaying: The Messenger of Allah j said,... The Messenger ofAllah said... Ibn Abbâs didnot approve of his reports anddid not even look at him. Hesaid: 0 Ibn Abbâs, why is it thatI do not see you listening to whatI tell you? I am narrating to youfrom the Messenger of Allahand you are not paying attention.Ibn Abbâs said: At one time, ifwe heard a man say: "TheMessenger of Allah said," wewould all turn to look at him andlisten to him. But when thepeople started to ride high andlow (to narrate a great deal), wedid not accept from the peopleanything but that which we arefamiliar with."[22] It was narrated that Ibn AbIMulaikah said: "I wrote to IbnAbbás asking him to writesomething for me, but to be
  • 53. Narrating from the Trustworthy... 52 )iselective. He said: A sincere boy,I will choose for him and be .3j :JUselective. He called for a record 1of judgements passed by Ali, andhe started to write down some ofthem and he would come acrosssome things and say: By Allah,Ali would never have passed 3,such a judgement unless he got itwrong."[231 It was narrated that TâwiIssaid: "A book containingjudgements passed by Alî, mayAllah be pleased with him, wasbrought to Ibn Abbâs. He erased .Jt LYJU2all of them except a few," andSufyân bin Uyaynah gesturedwith his hand. - )_J[24] It was narrated that AbüIslâq said: "When theyintroduced those things after Álîwas gone, a man from among thecompanions of Ali said: MayAllah kill them! What greatknowledge they have corrupted."[25] Abü Bakr - meaning binAyyâsh - narrated: "I heard Al-MughIrah say: No reportnarrated from Ali by anyonecould be believed, except thatwhich was narrated from thecompanions of Abdullâh binMasüd."
  • 54. Narrating from the Trustworthy... 53Chapter 5. Clarification ThatThe Chain Of Narration IsPart Of The Religion, And ..i JJ j iI )1JReports Should Only BeNarrated From Those Who Are L ;iI ,1,, ccdU.J1Trustworthy, And That CriticalAssessment And Evaluation of i4Ij jtiNarrators For Things That AreTrue Is Permissible And Is InFact Obligatory; And That (a Zz) (z44iI rDoing So Is Not BackbitingThat Is Forbidden, Rather It IsDefending The Honorable arIah[26] It was narrated thatMuhammad bin SIrIn said: "Thisknowledge is the (foundation of)religion, so watch from whomyou learn your religion."[27] It was narrated that IbnSIrIn said: "They used not to askabout chains (of narration), butwhen the Fitnah occurred, theysaid: Tell us about your men (inthe chain of narration). Theywould look for the pep1e ofSunnah (in them) to accept theirHadIt, and they would look forthe people of Bidah (in them) toreject their HadIth."
  • 55. Narrating from the Trustworthy.. 54 & ...J3[28] It was narrated that t [NA]Sulainiân bin Müsâ said: "I metTãWÜS and said: So-and-sonarrated such-and-such to me.He said: If [your companion] isMalIyan (able)111 then learn jL :i L L Jfrom him." Alp[29] Saeed bin Abdul Aziz 4 jJsaid: It was narrated thatSulaimân bin Müsâ said: "I saidto Tawüs: So-and-so narratedsuch-and-such to me. He said: Ifyour companion is MalIyan J(able), then learn from him." Ij :Ua3 :J[30] It was narrated from IbnAbI Zinâd that his father said:"In At-Madinah, I met one hundred men, all of whom were AJL L :jreliable, but no one acceptedAhâdIth from them. It was said: :JU JIHe is not one of its people." 21[31] It was narrated that Misarsaid: "I heard Sad bin IbrâhImsay: There is to be no narratingfrom the Messenger of Allah :Jti i iiiUl LaUl lexcept from those who aretrustworthy." 31 :J Meaning, trustworthy, precise and reliable, firm in his religion and his understanding, like one who would be relied upon to collect wealth.121 Meaning, he has no knowledge of this field.131 Meaning, the narrations attributed to Allahs Messenger are not accepted but from the trustworthy.
  • 56. Narrating from the Trustworthy... 55 . 321 Muhammad bin Abdullâhbin Quhzãh - from the peopleof Marw - narrated to me, hesaid: "I heard Abdân binUThmân saying: "Abdullãh binAl-Mubârak said: "The chain (ofnarration) is part of religion,were it not for the chain, anyonecould say whatever he wanted." He (Muslim) said: Muhammadbin Ahdullâh said: "Al-Abbâsbin AbI Rizmah said to me: Iheard Abdullâh say: "Thecriterion between us and otherpeople is these lists," meaningthe chain of narration. Muhammad said: "I heard AbüIsliiâq IbrãhIm bin Eisa At-TalaqânI say: I said to Abdullâhbin A1-Mubârak: "0 Abü Abdur-Rahmân, there is a HadW whichsays: It is part of honoring onesparents in death after honoringthem in life to pray on behalf ofyour parents when you pray, andfast on behalf of your parentswhen you fast." Abdullâh said:"0 Abfl Isâq! From whom (didyou get) this?" I said to him:"This HadIth is from Shihâb binKhirâsh." He said: "He istrustworthy. From whom did heget it?" I said: "From Al-IIajjâjbin DInâr." He said: "He istrustworthy. From whom did heget it?" I said: "The Messenger
  • 57. Narrating from the Trustworthy... 56 &of Allah said." He said: "0Abü Isiâq, betwin A1-Hajjâj binDInâr and the Prophet ii thereis a big gap which cannot beeasily bridged. But there is nodispute concerning charity (givenon behalf of deceased parents)." Muhammad said: "I heard Alibin Shaqiq say: I heardAbdullâh bin Al-Mubârak say, infront of the people: "Ignore theAhadith of Amr bin Thâbit, forhe used to verbally abuse theSalaf." [33] It was narrated that AbüAqIl, the companion ofBuhayyah said:111 "I was sittingwith Al-Qâsim bin Ubaidullâhand Yahyâ bin Saeed. Yahyâsaid to Al-Qâsim: 0 Abü Muhammad! How grave it is for a great man like you to be asked a question about this religion andyou have no knowledge of it and no answer. Al-Qâsim said to him: Why is that? He said: Because you are the son of two Imâm of guidance, the son of Abü Bakr and Umar. Al-Qâsim said to him: What is worse than that is one who knows about Allah but speaks without knowledge, or accepts a report from one who is not trustworthy. He fell silent and did not answer him." He was her freed slave, and his name is Yaiyâ bin Al-Mutawakkil.
  • 58. Narrating from the Trustworthy... 57 .[34] It was narrated by Sufyân Ji ) L.j [pt][bin Uyaynah] who said: "Theyinformed me about Abü AqIl,the companion of Buhayyah; thata son of Abdullâh bin Umar wasasked about something of whichhe did not have any knowledge.Yayâ bin Saeed said to him: Ifeel it is very grave that a manlike you, who is the son of twoImâm of guidance - meaningUmar and Ibn Umar - can beasked about something of whichhe has no knowledge. He said:By Allah, it is more serious thanthat before Allah and beforeanyone who has any knowledgeof Allah, to speak withoutknowledge, or to narrate fromsomeone who is not trustworthy.Abü AqIl Yaliyâ bin Al-Mutawakkil was present while thetwo of them said that."[35] It was narrated that Yaiyâbin Saeed said: "I asked Sufyán :Jli LY LAth-ThawrI, hubah, Mâlik andIbn Uyaynah about a man who 4iLwas not reliable in narration ofHadIth, but a man came and LOasked me about him. They said:Tell them that he is notreliable."[36] It was narrated that An- j i4; [r]Nadr said: "While Ibn Awn wasstanding in the threshold,[] he i3 :j,ZI!Lwas asked about the HadIth ofShahr. He said: They He was standing in the opening of either a door or a gate.
  • 59. Narrating from the Trustworthy... 58 4.4condemned Shahr, theycondemned Shahr." Abü Al-Husain Muslim bin Al-Ilajjâj (may Allah have mercy onhim) said: (Ibn Awn meant that) JUThe people have taken to 4;. :J :criticizing him.[37] It was narrated that Shubahsaid: "I met Shahr but I did notpay any attention to him."[38] Muhammad bin Abdullâhbin Quhzâh - from the peopleof Mar, narrated to me, he said:Ali bin Husain bin Wâqid said:Abdullâh bin A1-Mubârak said:"I said to Sufyân ASh-ThawrI:"Abbâd bin KaihIr is one whosesituation you t1now about. Whenhe narrates report he makesserious mistkes. Do you thinkthat I should tell the people notto accept reports from him?Sufyan said. Yes. Abdullâhsaid: If I was in a gatheringwhere mention was made ofAbbâd, I v.ould praise him forhis religion, but I would say: "Donot accept reports from him." Muhammad narrated to us:Abdullâh bin Uftmân said: Myfather said: "Abdullâh bin A]Mubârak said: I went to Shubahand he said: This is Abbâd binKathir - beware of him."
  • 60. Narrating from the Trustworthy... 59[39] Al-Fâdl bin Sahi narrated to j. {r]me: "I asked Mualla Ar-RãzIabout Muhammad bin Saeed, L LJLthe one that Abbâd bin KathIr Lnarrated from. So he told methat Eisa bin Yflnus said: I was - - JJ 1.9 cYY- Lat his door and Sufyân was withhim. When he came out, I askedhim about Muhammad binSaeed, and he told me that hewas a liar."[40] It was narrated fromMuhammad bin Yahyâ binSaeed AI-Qattân that his fathersaid: "We have not seen any faultin the righteous worse than theirtelling lies in narrating I-IadItL." Ibn AbI Attâb said: "I metMuhammad bin Yayâ binSaeed Al-Qattãn and I askedhim about him. He said,narrating from his father: Youwill not see in good peopleanything worse than in telling liesabout Hadith." Muslim said: (This means) Liesflow from their tongues but theydo not lie deliberately.[41] It was narrated thatKhalIfah bin Müsâ said: "Ientered upon Qhâlib binUbaidullâh and he started todictate to me: Makhül narratedto me, Makhfll narrated to me.Then he needed to urinate, so hegot up, and I looked at hisnotebook and in it (was written):Abân narrated to me from
  • 61. Narrating from the Trustworthy... 60 . QUOI sM 643abl 64Anas, Abân narrated from so-and-so. So I got up and left." He (Muslim) said: And I heardAl-Hasan bin All Al-HulwânIsay: "I saw in the book of Affâna Hadth of Hishâm Abü Al-Miqdâm - a Hadlik of Umar binAbdul-AzIz. Hishâm said: Aman called Yahyâ bin so-and-sonarrated to me, from Muhammadbin Kab. I said to Affân: Theysay that Hihâm heard it fromMuhammad bin Kab. He said:His problem started with thisIadjj. He used to say: "Yaiyânarrated to me fromMuhammad, then after that heclaimed that he had heard it fromMuhammad."[42] Muhammad bin Abdullâhbin Quhzâdh narrated to me: "Iheard Abdullâh bin Umân binJabalah saying: I said toAbdullâh bin Al-Mubârak: "Whois the man from whom younarrated the HadIth of Abdullâhbin Amr: The Day of Al-Fur isthe day of rewards?" He said:"Sulaimân bin A1-Hajjâj. Lookinto what you get from him." Ibn Quhzâdh said: "I heardWahb bin Zamah mentioningfrom Sufyân bin Abdul-Malikwho said: "Abdullâh, meaningIbn Al-Mubârak, said: "I sawRawh bin Ghutaif, the narratorof the Hadi/i about blood the
  • 62. Narrating from the Trustworthy... 61 ...tiIsize of a Dirham, 11 and I satwith him for a while, but I began i.ito feel embarrassed of mycompanions if they were to seeme with him, because theydisliked his narrations."[43] It was narrated thatAbdullâh bin A1-Mubârak said:"Baqiyyah is truthful in speech,but he accepts (reports) from(anyone)."[44] It was narrated that As-ShabI said: "A]-Hâri Al-AwarAl-HamdânI narrated to me, buthe was a liar."[45] It was narrated thatMughIrah said: "I heard A- ijabI say: AI-Hâri.ffi Al-Awar :çnarrated to me, but he bearswitness that Al-Hârith Al-Awar :J IL:Jis one of the liars." I 4 , i - )J 1>J[461 It was narrated that JbrâhImsaid: "Alqamah said: I read theQurân in two years. M-Hirith J j Ij ,said: The Qurân is easy but the Jt.g ,, uIWahI (revelation) is moredifficult."[47] It was narrated from :JI [tv]IbrâhIm that Al-Hârjfl said: "I Meaning, the narrator of the i1adIz/: "Prayer is to be repeated if there is blood (stain) the size of a Dirham." It was recorded by Ad-Dáraqutni in his Sunan, Al-Baihaqi in his Sunan, and A]-UqailI in Ad-Duafa.
  • 63. Narrating from the Trustworthy... 62learned the Qurân in three yearsand the WahI in two" - or hesaid: "the Wazi in three yearsand the Qurân in two."[48] It was narrated fromIbrâhIm that Al-Hârith wasaccused (of fabrication).[491 It was narrated thatHamzah Az-Zayyât said:"Murrah Al-HamdânI heardsomething from Al-Hârift and hesaid to him: Sit by the door.Murrah went in and picked uphis sword, but A]-Hârift sensedthat he was up to no good, so hewent away."[501 It was narrated that IbnAwn said: "IbrâhIm said to us:Beware of Al-MughIrah binSaeed and Abü Abdur-RahIm,for they are liars."[51] It was narrated that Asim Ysaid: "We used to go to Abü :JU L1Abdur-Rahmân Al-SulamI whenwe were young boys, and he used :Ji
  • 64. Narrating from the Trustworthy... 63 4to say to us: Do not sit with thestorytellers except for Abü Al-Alwas, and beware of haqIq.And He said: This Shack heldsome ISiârijI views, but he wasnot Abü Wâil."[52] Abü Ghassân Muhammadbin Amr Ar-RâzI narrated to us,he said: "I heard JarIr say: I metJâbir bin YazId Al-JufI, but I didnot write down anything fromhim as he believed in Ar-Rajah." 11[53] It was narrated that Misarsaid: "Jâbir bin YazId narrated tous, before he innovated as he :Jdid." Mj4[54] It was narrated that Su1ân :1j[ot]said: "The people used to narratefrom Jâbir before he showed 3 :J L tiwhat he showed. And when heshowed what he showed, thepeople suspected his HadIth, and .ii u LtLsome people abandoned him." Itwas said to him: "What did he ;show?" He said: "Belief in Ar-Rajah (return to this life after :3JL :Jdeath and before the Day ofJudgement)."[55] It was narrated that Abü :Ji LØ [oo]Yahyâ Al-HimmânI said:" The return to this life after death (reincarnation), and before the Day of Judgement. It is either regarding All, may Allah be pleased with him, or the Shii claim that the MahdI is alive and shall return.
  • 65. Narrating from the Trustworthy... 64 hJ4"QabIsah and his brothernarrated us that they heard Al- :J LJarrâh bin MalIh say: I heardJâbir bin YazId say: "I haveseventy thousand Ahâdith, all :Jj)cL :Jfrom Abü Jafar from theProphet ."[56] It was narrated that Zuhairsaid: "Jâbir said" - or "I heardJâbir say: I have fifty thousandAhâdIth, and I have not narratedany of them. Then one day henarrated a HadIth and said: Thisis one of the fifty thousand."[57] It was narrated that Sallâm [oV]bin AbI MutI said: "I heard JâbirAl-Juf1 say: I have fifty thousand :J l 3; •&4Ijadith from the Prophet ,- -- J 3k. :)58 Sufyân said: "I heard a man :3{oA]asking Jâbir about the Verse ofthe Holy Qurân: "...Therefore I .Lwill not leave this land until myfather permits me, or Allah :decides my case and He is the j 1 çLBest of the judges. 11 Jâbir said:This has not been fulfilled yet.Sufyân said: He is lying." We Yâsuf 12:80.
  • 66. Narrating from the Trustworthy... 65said [to Sufyân]: "What did hemean by that?" He said: "TheRâfi1ah say that All is in theclouds, and we will not join anyof his sons who rebel against thestate, until a voice calls Out to usfrom heaven" - meaning All -"who will tell us to go out andsupport so-and-so. Jâbir said:This is the interpretation of thisVerse. But he was lying; it wasabout the brothers of Yüsuf[59] It was narrated that Sufyânsaid: "I heard Jâbir narratingnearly thirty thousand Aiâdith,but I would not allow myself tomention any of them, even if Ihad such-and-such." [Muslim said]: I heard AbüGhassãn Muhammad bin Amr i .•_-,- :{,1 J;ial-Râzi say: "I asked Jarlr bin L :Jti LSAbdul-HamId: Did you fneet bin Haslrah? He said:Yes, he was a very quiet oldman, who is hiding somethingserious." • )f[601 It was narrated thatHammâd bin Zaid said: "Ayyübmentioned a man one day and ; :jUsaid: He is not careful about :;-:; :J .what he says. And he mentioned
  • 67. Narrating from the Trustworthy... 66 l 4another, and said: He adds tothe number." 1[61] It was narrated thatHammâd bin Zaid said: "Aübsaid: I have a neighbor, then hementioned some of his virtues,(then he said) but if he were totestify before me even concerningtwo date fruits, I would not findhis testimony acceptable."[62] It was narrated that Mamarsaid: "I never saw Ayyüb backbiteabout anyone except Abdul-KarIm," meaning Abü Umayyah."He mentioned him and said:May Allah have mercy on him.He was not trustworthy, and heasked me about a Hadfth ofIkrimah, then he said: "I heardIkrimah."[63] It was narrated thatHammâm said: "Abü Dâwüd Al-Ama came to us and startedsaying: Al-Barâ narrated to usand Zaid bin Arqam narrated tous. We mentioned that toQatâdah and he said: He is lying,he never heard anything fromthem; rather he used to beg fromthe people at the time of thesevere plague."" Meaning, he exaggerates, telling lies. Like the merchant who lies about the price he paid for the goods he is selling.
  • 68. Narrating from the Trustworthy... 67 ...[64] It was narrated thatHammâm said: "AN Dâwüd A]-Ama entered upon Qatâdah andwhen he left, they said: This manclaims that he met eighteen menwho had been present at (thebattle at) Badr. Qatâdah said:He used to beg before theplague, and he has nothing to dowith that at all, and he shouldnot speak. By Allah, Al-I3asandid not narrate directly fromanyone who had been present atBadr, and Saeed bin Al-Müsâyyab did not narrate directlyfrom anyone who had beenpresent at Badr, except for Sadbin Mâlik."[65] It was narrated fromRaqabah that Abü Jafar Al-HâshimI Al-Madanl used tofabricate HadIth, though thewords were true, but they werenot A1f2âdIth from the Prophet .but he used to report that theywere from the Prophet .[661 It was narrated that Shubahnarrated from Yünus bin Ubaidwho said: "Arnr bin Ubaid usedto tell lies in Had."[671 It was narrated that Muâdh
  • 69. Narrating from the Trustworthy... 68 ..bin Muâdh said: "I said to Awfbin AbI JamIlah that Amr binUbaid narrated to us, from Al-Hasan, that the Messenger ofAllah ç said: Whoever bearsweapons against us is not one ofus. He said: "Amr is lying, byAllah, but he wanted to use thatto support his vile views."11[681 It was narrated thatHammâd bin Zaid said: "A manhad been staying close to Ayyüband listening to him, then AyyiIbnoticed that he was missing. Theysaid to him: 0 AN Bakr, nowhe is staying close to Amr binUbaid." Hammâd said: "Oneday while I was with Ayyüb, andwe had gone early to the market,he met that man. Ayyüb greetedhim with Salâm and asked him,then Ayyüb said to him: I haveheard that you are staying closeto that man." Hammâd asked:"[Did] he name him," meaningAmr. "He said: Yes, 0 AbüBakr. He tells us weird things.Ayyüb said to him: We run awayfrom or we feel anxious aboutthose weird things." [69] It was narrated that IbnZaid, meaning, Hammâd, said:"It was said to Ayyôb that Amrbin Ubaid narrated that Al- See no. 280. The censure is regarding his claim that he heard it from Al-Hasan, not regarding the HadIth itself.
  • 70. Narrating from the Trustworthy... 69 ...hI JI 3Ilasan said: The drunkard is notto be flogged if he is intoxicated 3 i:;by consuming Nab. He said: :J JI &He is lying. I heard Al-Hasan say )that the drunkard is to be flogged :JL Ifor drinking NabI_dh." :J 7 I t •[70] It was narrated that Sallâm [Vt]bin AbI MutI said: "Ayyñb heardthat I was going to Amr, so he :Jcame to me one day and said: If i3 c :j)you are not safe with his religion,how can you be safe with his L :JUAhâdIih?"[71] It was narrated that Suiânsaid: "I heard Abü Müsâ say:"Axnr bin Ubaid narrated to us, :J G iLbefore he innovated." :j,)t1 • t34i[72] Ubaidullâh bin Muâdh Al-AnbarI narrated to me: "My 01father narrated us: I wrote to :jL t tiShubah asking him about Abü iiaibah, the QáiI of Wâsit. Hewrote to me saying: "Do notwrite down anything from him,and tear up my letter."[73] Al-IjulwânI narrated to me, LL :3t iiJi [vr]he said: "I heard Affân say: Itold Hammâd bin Salamah a J1 3UHadlt/ from Sâlih Al-MurrI from - - - - LoThâbit. He said: "He is lying."And I told Hanimâm a HadIthfrom Salib Al-MurrI and he said:"He is lying." :JU
  • 71. Narrating from the Trustworthy... 70[74] Abü Dâwüd said: "Shubahsaid to me: Go to Jarir binHâzim and tell him: "It is notpermissible for you to narratefrom Al-Hasan bin Umârah,because he tells lies." AbüDâwüd said: "I said to Shubah:How is that? He said: Henarrated to us from Al-Hakamthings for which I find no basis."He said: "I said to him: Whatthings? He said: I asked Al-Hakam: "Did the Prophetoffer the funeral prayer for thosewho were slain at Uhud?" Hesaid: "He did not offer the prayerfor them." But Al-Hasan binUmârah said, narrating from Al-Hakam, from Miqsam, from IbnAbbâs, that the Prophetoffered the prayer for them andburied them. I said to Al-Hakam:"What do you say about thechildren of Zina (children bornout of wedlock)?" He said: "Thefuneral prayer should be offeredfor them." I said: "From theHadIth of whom is thatnarrated?" He said: "It isnarrated from Al-Hasan Al-BasrI." But Al-Hasan binUmârah said: "Al-Flakamnarrated to us from Yaiyâ binA]-Jazzâr, from Ali, may Allahbe pleased with him."[75] Al-Hasan Al-HulwânI :3 tii, [Volnarrated to me, he said: "I heard - - - -Yazld bin Hârün, when he j ~j 3jamentioned Ziyad bin Maimün, j :JUI .3
  • 72. Narrating from the Trustworthy... 71 )Isay: I swore that I would notnarrate anything from him, orfrom Kh&lid bin Mahdüj. Hesaid: I met Ziyâd bin Maimün,and I asked him about a HadIth.He narrated it to me from BakrAl-MuzanI. Then I went back tohim, and he narrated it to mefrom Muwarriq. Then I wentback to him, and he narrated it tome from Al-Hasan. And he usedto accuse the two of them oflying." Al-HulwânI said: "I heardAbdu-Samad, when Imentioned Ziyâd bin Maimfln inhis presence, accuse him oflying."[76] Mahmüd bin Ghailânnarrated to me, he said: "I saidto Abü Dâwüd At-Tayâlisi: Youhave narrated a great deal fromAbbâd bin Mansür. How comeyou did not hear from him theHadIti of Al-Attârah which wasnarrated to us by An-Naçlr bin humail? He said to me: Bequiet! Abdur-Rahmân bin MahdIand I met Ziyâd bin Maimün andwe asked him. We said to him:"What are these AizâdIth that younarrate from Anas?" He said:"What do you think of a manwho commits a sin then repents;doesnt Allah accept hisrepentance?" We said: "Yes." Hesaid: "I did not hear either a littleor a lot from Anas (meaning,nothing at all). If the people do
  • 73. Narrating from the Trustworthy... 72not know, then you now knowthat I did not meet Anas." Abü Dâwüd said: "After that, Iheard that he was narrating andAbdur-Rahmân and I went tohim and he said: I repent? Thenafter that he was narrating again,so we ignored him."[77] Hasan Al-HulwânI narratedto me, he said: "I heard habâbah say: "Abdul-Quddüs 3S :Ji - JLused to narrate to us and say: - :J"Suwaid bin Aqalah."t11Shabâbah said: And I heardAbdul-Quddüs say: "TheMessenger of Allah forbade 4 J )using Ar-Rawzu arian." It was JL -said to him: "What does thatmean?" He said: "It meansmaking a small window in a wallto let the breeze passthrough. ,[21 Muslim said: I heard L *.a.... j [L JulUbaidullãh bin Umar Al-QawârIrI say: "I heard Hammâd : JA 4,jly 21bin Zaid say to a man - a fewdays after MahdI bin Hilâlarrived: What is this tainted :— Jaspring coming from yourdirection ?t3 He said: Yesindeed, 0 Abü IsmâIl."1] While the name is Suwaid bin Ghafalah.(2] The issue here has to do with the phrase Yuttaicjjadfi ar-n2h ghardan (taking a living creature as a target), which is the correct wording of the narration. However, it was misread and recited by Abdul-QudCis as Yuttaiçjyzdj ar-raw/i aradan (making a space to let the air in). Both of these examples were mentioned to demonstrate his lack of abilities as a narrator.(31 Meaning that he felt he was weak and not fit to narrate Hadith.
  • 74. Narrating from the Trustworthy... 73 . 44[78] Al-Hasan Al-HulwânI :3 iii iJ ti1, [VA]narrated to me, he said: "I heardAffân say: I heard Abü Awânah i1 :jsay: "No Hadith reached me fromAl-Hasan, but I bring it to Abân L :Jbin AbI Ayyâsh and he would LLJrecite it for me."[79] Suwaid bin Saeed narrated iL :L L.j [Vi]to me, he said: "Ali bin Mushir -E - •- , , -narrated to us: Hamzah Az- L .JZayyât and I heardapproximately one thousandAhâdIth from Abân bin AbIAyyâg." Ali said: I met Hamzah, and he : 1 Jtold me that he saw the Prophet ci; 4 I ji L in a dream, and he told himwhat he had heard from Abân,and he did not recognizeanything except a few things, fiveor six."[80] Zakariâ bin Adiyy said:"AM Istiâq Al-FazârI said to me:Write down from Baqiyyahwhatever he narrates from thosewho are known, and do not writedown what he narrates fromthose who are not known. Anddo not write down anything thatIsmáII bin Arâsh narrated fromthose who are known nor thosewho are not known."[81] Isbâq bin IbrâhIm A]- EM]HanzalI narrated to me, he said:"I heard some of the companions :jLof Abdullâh say: Ibn Al- J : 2j - LiI IJ :JIJMubârak said: "What a goodman Baqiyyah would be, were it ; LI c J;i
  • 75. Narrating from the Trustworthy... 74 .. :63J jjnot that he changes names intonicknames and nicknames intonames. For a long time he usedto narrate to us from Abü SaeedAl-Wuhâl, then we realized thatthat was Abdul-Quddüs."1821 Ahmad bin Yüsuf Al-AzdInarrated to me, he said: "I heardAbdur-Razzâq say: I never sawIbn Al-Mubârak state bluntly thatanyone was a liar, except in thecase of Abdul-Quddüs. I heardhim say: "He is a liar."[83] Abdullâh bin Abdur- [Mb]Rahmân Ad-DârimI narrated to Y :Jme, he said: "I heard AbüNuaim say - and he mentionedA1-Mualla bin Urfân - he said:AbU Wâil narrated to us: "Ibn :3 j I :3Masüd came out to us at the J J1battle of Siffeen." Abü Nuaimsaid: Do you think that he wasresurrected after death?"1841 It was narrated that Affânbin Muslim said: "We were withIsmâIl bin Ulayyah and a mannarrated a report from anotherman. I said that this one is notreliable. The man said: You arebackbiting about him. IsmâIlsaid: He is not backbiting; ratherhe judged that he is notreliable." 4r[85] Bir bin Umar said: "I " . r 5 -U L"°asked Mâlik bin Anas aboutMuhammad bin Abdur-Rahmân, WLJL :3L
  • 76. Narrating from the Trustworthy... 75 .. .flwho narrated from Saeed bin Al-Müsâyyab. He said: He is nottrustworthy. I asked Mâlik binAnas about Abü Al-Huwairith.He said: He is not trustworthy. I UJL rasked him about Shubah fromwhom Ibn AbI jiib narrated. :JUiHe said: He is not trustworthy. I 5• ,•_ •-.-• ft -asked him about SâIil, the freedslave of At-Tawamah. He said:He is not trustworthy. I askedhim about Harâm bin Uthmân. . :JUHe said: He is not trustworthy. Iasked Mâlik about these five. Hesaid: They are not trustworthy in Ltheir AhâdIth. I asked him aboutanother man whose name I have IJL :JLforgotten and he said: Have youseen him in my books? I said:No. He said: If he were :ittrustworthy, you would have seenhim in my books."[86] Al-FadI bin Sahl narrated to :3L J aJJI [Allme, he said: "Yaiyâ bin MaInnarrated to me: I-Iajjâj narratedto us: Ibn AbI Dhib narrated tous, from Shurahbil bin Sad, andhe was accused."[87] Muhammad bin Abdulláh [AVJbin Quhzâclli narrated to me, hesaid: "I heard Abü IsI:iâq At- L2 LPI LIL JTâlaqânI say: I heard Ibn Al- - : JLQJMubârak say: If I had been giventhe choice between entering L L5 LY- Z.jiParadise and meeting Abdullâhbin Muharrir, I would have 4JI oUJIchosen to meet him then enterParadise. But when I did see him,
  • 77. Narrating from the Trustworthy... 76 ...HI realized that camel dung wasdearer to me than him."[88] Al-FadI bin Sahi narrated to :J. ) L i1[MIme: "WalId bin Salil:i narrated tous: "Ubaidullâh bin Amr said: 4Jd :3 uZaid - meaning Ibn AbI Unaysah- said: Do not accept any reports ---from my brother." [89] Ahmad bin IbrâhIm Ad-DawraqI narrated to me, he said:"Abdus-Salâm Al-WâbisI toldme: Abdullâh bin Jafar Ar-RaqqI narrated to me, thatUbaidullâh bin Amr said: Yaiyâbin AbI Unaysah was a liar."[901 Ahmad bin IbrâhImnarrated to me, he said:"Sulaimân bin Harb narrated tome that Hammâd bin Zaid said:Mention of Farqad was made inthe presence of Ayyüb, and hesaid: Farqad is not a person ofHadIth."[91] Abdur-Rahmân bin BishrA1-AbdI narrated to me, he said:"I heard Yabyâ bin Saeed Al-Qattân say, when mention wasmade in his presence ofMuhammad bin Abdullâh binUbaid bin Umair Al-Laiihî, thathe was very weak (in narration).It was said to Yayâ: Weakerthan Yaqüb bin Atâ? He said:Yes. Then he said: I did notthink that anyone would narratefrom Muhammad bin Abdullâhbin Ubaid bin Umair."
  • 78. Narrating from the Trustworthy... 77 .. Jj)I 6J ~Ju[92] Bishr bin Hakam narratedto me, he said: "I heard Yalyâbin Saeed A1-Qattân describeHakim bin Jubair, Abdul-Ala,and Yahyâ bin MiIsâ bin DInâr asweak (in narration) he said: His -Hadith is nothing - and heclassed Müsâ bin Dihqân andEisa bin AbI Eisa A]-Madani asweak. And I heard Al-Hasan binEisa say: Ibn Al-Mubârak saidto me: "When you come to JarIr,write down all of his knowledgeexcept for reports from threepeople: Do not write down fromhim reports from Ubaidah binMuattib, As-SarrI bin Ismâil andMuhammad bin Sâlim." Muslim said: And there is muchthat is similar to what we havementioned of the words of thepeople of knowledge concerningaccused narrators of HadIth and thefaults in their reports, for which wehave no room to write about here.What we have mentioned issufficient for those who are wiseand understand the way of theMuhaddithIn in discussing andexplaining such matters. The reason why they obligedthemselves to expose the faults ofthe narrators of HadIth andtransmitters of reports, and topass judgement on them whenasked to, is due to theseriousness of the matter.Reports on matters of religionspeak of lawful and unlawful,
  • 79. Narrating from the Trustworthy... 78 ... &commands and prohibitions,exhortation and warning. If the ; "T• ;1narrator is not sincere andhonest, and the one who knowsof his faults hears it and narratesit - without explaining his faultsto one who is unaware of them -then he will be sinning if he doesthat; betraying the common folkof the Muslims. For he cannot becertain that some of those whohear those reports will not followand accept them, or some ofthem, although they - or most ofthem - are lies that have no basis.Moreover, the authentic reports,which are narrated fromtrustworthy narrators and thepeople who are accepted, are sogreat in number, that there is noneed to quote from narrators thatare not trustworthy and notaccepted. I think that the reason why mostof the people of this type narratethese weak AhâdtJj and chains ofunknown narrators, and acceptthem after knowing of theirfaults, is to show how muchknowledge of HadIth they havebefore the masses, and so that itwill be said: "How many Ahâdithso-and-so has memorized andrecorded!" Whoever follows such a pathwith knowledge, then he has noshare of true knowledge, and it ismore befitting that he should becalled ignorant rather thanknowledgeable.
  • 80. Narrating from the Trustworthy... 79 ...Q Z&j.M ,Chapter 6. The Correctness Of L) - 0 ç .iI)Using Mu an an AhadIg, AsProof When It Can Be Proven W ij 4M I3LThat The Narrators Met OneAnother And There Is NoMudallas Among Them (A I) Some of our contemporarieswho are claimed to haveknowledge of HadIth have spokenabout the examination of chainsand explained what is authenticand what is unsound accordingtheir view, and if we were toavoid discussing how bad theirmethods and views are, thatwould be a good idea and theright thing to do, becauseignoring a corrupt view is thebest way to kill it off and makethe one who said it less known. Itis better, so that the ignorant willnot know anything about them.But because we fear theconsequences, and because theignorant may be deceived by theirinnovations and may rush tobelieve their mistakes and flawedarguments, we decided to exposetheir flawed views and refutetheir opinions as much as is - -r1 LSappropriate. That is better for -the people and will bring betterresults, if Allah wills. The claimant whose flawedarguments we mentioned at the Lii L -- I;beginning of our discussion,claims that any Had I/ in whichthe chain says: "So-and-so JS Inarrated from (An) so-and-so",
  • 81. Narrating from the Trustworthy... 80and it is well established that theywere contemporaries who couldhave met one another, and thatthe narrator could have heard itdirectly from the one from whomhe narrated it, or he could havespoken with him directly, but wehave no proof that he heard fromhim, and we have not foundanything in any report to showthat they met at all or spoke toone another - then it cannot beauthentic, unless he has someproof that they met during theirlifetimes once or more, or spoketo one another, or there is somereport which shows that they metonce in their lifetimes or more. Ifhe has no proof to that effect,and there is no sound reportwhich says that this narrator metthe other or heard somethingfrom him - if this is the case, thenthis report cannot be authentic.In his view, the report is Mawqâf,unless it is proven to him in areport that he heard someIIadith, a few or a lot, from him. This view for criticizing chains -may Allah have mercy on you - isan innovated and unprecedentedview for which there is nosupport among the people ofknowledge. The widely held view,on which there is agreementamong those who haveknowledge of reports both oldand recent, is that in the case ofevery trustworthy man whonarrated a HadIth from another
  • 82. Narrating from the Trustworthy... 81 like him, and it is possiblethat he met him or heard fromhim because they lived at thesame time, even if there is noreport at all to tell us that theymet or spoke with one another,the report is authentic and maybe used as evidence, unless thereis clear evidence to show that thisnarrator did not meet the onewhom he supposedly narratedfrom, and that he did not in facthear anything from him. But asthe possibility is there, as we haveexplained above, then it is to beunderstood that he heard thereport from him, unless there isevidence to the contrary. So it is said to the one whointroduced this view that we havementioned above, and to thosewho support it: You acceptedthat a report of one trustworthyman, narrated from anothertrustworthy man, is sound andshould be followed. Then youintroduced a condition and said:Provided that it is proven thatthey met once or more thanonce, or that he heard somethingfrom him. Did you find thiscondition that you havestipulated narrated from onewhose view is to be accepted?Otherwise, give us evidence tosupport what you are claiming. If he claims that any of thescholars of the Salaf stipulatedthis condition for acceptingreports, he should be asked about
  • 83. Narrating from the Trustworthy... 82 jjthat. But neither he nor anyoneelse will ever find this proof. Ifhe claims that there is evidencethat supports his view, it shouldbe said to him: "What is yourevidence?" If he says: "I alreadystated it. On the basis that thenarrators of reports, both old andmore recent, narrated reports,one from another, without havingmet or heard one from another.And when I saw them allowingthemselves to narrate reports inthis manner, as Mursal reportswithout having heard them - andMursal reports, in our view, andthe view of those who haveknowledge of reports, are notsound - then because of thisproblem, I needed to check andconfirm whether the narrator ofevery report heard it from theone whom he claimed narrated itto him. If I verified that he hadheard anything from him, then tome everything that he narratedafter that would be authentic.But if it was not possible for meto verify that, I would leave thisreport and it would not beauthentic in my view, because ofthe possibility that it may beMursal." Then it should be said to him: Ifthe reason for your regarding areport as weak and as beingunsound is the possibility that itmay be Mursal, then you shouldnot regard any Mu an an Hadthas authentic until you are
  • 84. Narrating from the Trustworthy... 8 ... J)I .a 4satisfied that the narrators heardit from one another throughoutthe chain. That is because the HadI,t/ isreported to us with the chain ofHigâm bin Urwah, from hisfather, from Aijjah. So we arecertain that Higâm heard itfrom his father, and that hisfather heard it from Aigah, aswe know that Aihah heard itfrom the Prophet ç. But it ispossible, if Higâm did not say insome of his reports, "I heard" or"(my father) told me", that thereis someone else in the reportbetween him and his father, andthat man heard it from his father,and that he himself did not hearit directly from his father, but hewanted to narrate it as Mursal,and not mention the one fromwhom he heard it. If that ispossible in the case of Hihâmnarrating from his father, it isalso possible in the case of hisfather narrating from Aihah,and in every chain of a Hadith inwhich there is no clear mentionof the narrators hearing it fromone another. If we know in general that eachof them heard a great deal fromhis companion, then it is possiblethat each of them could havecurtailed it (the name or names)in some of the narrations; so heheard it from another (third)person narrating from him, thenhe narrated it as Mursal from him
  • 85. Narrating from the Trustworthy... 84 J J 6 J3 4in some cases, without namingthe one from whom he heard it,and on other occasions he doesmention the name of [the man]who narrated the HaduIjl to him,and he does not narrate it asMursal. What we have spoken of here ispresent in some Ahâditji, and waswidespread among trustworthyMuhadditjiIn and the A immaamong the people of knowledge. We will mention a number oftheir reports to prove our point,which may be taken as anindication that there are manymore, if Allah the Most Highwills. For example, Ayyüb As-SahtiyânI, Ibn Al-Mubârak,Waki, Ibn Numair and othersnarrated from Hishâm binUrwah, from his father, fromAihah, [may Allah be pleasedwith her, that she said]: "I usedto put perfume on the Messengerof Allah for Hil (when he exitedIhrâm) and for his Hur,n (whenhe entered Ihrâm), using the bestperfume that I could find." This exact same report was alsonarrated by Al-Laift bin Sad,Dâwd Al-Attâr, Humaid binAl-Aswad, Wuhaib bin Qjâlidand Abü Usâmah from Hihâm.He said: " Uhmân bin Urwahtold me, from Urwah, fromAihah, from the Prophet ." Hishâm narrated from hisfather, from Aiah [that she
  • 86. Narrating from the Trustworthy... 85said]: "When the Prophetperformed Itikâf, he put his headout to me and I combed his hair,while I was menstruating." The same report was narrated byMâlik bin Anas from Az-ZuhrI,from Urwah, from Amrah, fromAihah, from the Prophet. Az-ZuhrI and Sâlih bin AbiHassân narrated from AbüSalamah, from Aiah: "TheProphet used to kiss while hewas fasting." Yabyâ bin AbIKaIr said concerning this reportabout kissing: Abü Salamah [binAbdur-Rahman] informed methat Umar bin Abdul-Azlz toldhim that Urwah told him, thatAi.hah told him, that theProphet used to kiss her whilehe was fasting. Ibn Uyaynah and othersnarrated from Amr bin DInâr,from Jâbir that he said: "TheMessenger of Allah allowedus to eat the flesh of horses andhe forbade us to eat the flesh ofdomestic donkeys." This was narrated from Hammâdbin Zaid, from Amr, fromMuhammad bin All, from Jâbir,from the Prophet it. There aremany reports of this tye, toomany to list them all. N lat wehave mentioned is sufficient forthose who understand. If the reason why, according towhat is dictated by the view ofthose we have described, a
  • 87. Narrating from the Trustworthy... 86 . 4Hadith is considered invalid andnot authentic, is that it is notknown that the narrator heardanything from the one fromwhom he is narrating, and that itmay be a Mursal report; thenthey should not use any HadILh asproof when it is known that thenarrator heard it from the onewhom he narrated it from, unlessit says in the report itself that heheard it, because of what we havesaid about the Aimma whotransmitted reports, whosometimes made their reportsMursal and did not mention theone from whom they heard thereport, and who sometimes weremore precise, and did attributethe report the way they heard it,so they curtailed (the chain)when they curtailed it, or theylengthened it when theylengthened it, as we exiplained. We do not know of anyoneamong the A imma of the Salaf- those who dealt with reportsand examined the correctness ofthe chains and their weaknesses,such as Ayyüb As-SaichtiyânI,Ibn Awn, Mâlik bin Anas,Shubah bin Al-Hajjâj, Yayâbin Saeed A1-Qattân, Abdur-Rahmân bin MahdI and othersfrom the people of HadIth whocame after them - who insistedon finding proof of hearingdirectly in the chains, as wasclaimed by the one whose viewwe referred to above.
  • 88. Narrating from the Trustworthy... 87 •. Rather the scholars only tried toverify that the narrator of theLIadItj actually heard it from theone whom he narrated it from, ifthe narrator was one of thosewho were known for Tadils. Inthat case they would look forproof that he heard it from hisnarrators and try to verify that, soas to make sure that there was noTadlIs in this case. That was not done in cases otherthan TadlIs, contrary to the viewof the one who made the claimwe mentioned, rather we havenot heard of that from any of theAimma, those whom we havenamed and those whom we havenot named. For example, Abdullâh binYazId A1-AnsârI - who saw theProphet - narrated fromHuhaifah and from Abü MasüdAl-AnârI, and from both ofthem he narrated AhâdIth whichhe attributed directly to theProphet But it is notmentioned in his report fromthem that he heard it from them,and we do not have any report onrecord that Abdullâh bin YazIdspoke directly to Huijaifah orAbil Masüd, nor is there anymention that he saw them in anyparticular narration. We have not heard from any ofthe people of knowledge of thepast nor from any of those whomwe met, any criticism of thesetwo reports which were narrated
  • 89. Narrating from the Trustworthy... 88 Abdullâh bin Yazid from - -- - - --Hudhaifah and Abü Masüd, or ,any suggestion that these reportsare weak. Rather these tworeports and others like them,according to the people ofknowledge of 1-IadIt/j whom wehave met, are among the correctand have strong chains ofnarration, and they held the viewthat what is transmitted throughthem should be utilized, andproof may be sought in whateverSunan and Athâr come fromthem. According to this person ofwhom we have spoken above,they are weak and are to beoverlooked, unless it can beverified that the narrator heardthem from the one he isnarrating from. If we carry on counting thereports that are Sahih accordingto the people of knowledge, andwhich prove that his argument isflawed, we will not be able to listthem all. But we would like to lista number of them that will besufficient to represent those thatwe did not mention from them. Abü Uthmân An-NahdI andAbü Râfi As-Sâigh were bothmen who lived during theJâhiliyyah and also accompaniedthe Companions of the *Messenger of Allah 4 who hadbeen present at Badr, as well asother Companions. Theynarrated reports from them, even
  • 90. Narrating from the Trustworthy... 89 •. , -).j 4from Abü Hurairah, Ibn Umarand the like. Each of themnarrated a chain from Ubayy binKab from the Prophet jW, but wehave not heard in any particularreport that they saw Ubayy orheard anything from him. Abü Amr Aii-ShaibãnI, whowas one of those who livedduring the Jâhili)yah and was anadult at the time of the Prophet ;, and Abü Mamar Abdullâhbin Saichbarah each narrated twochains from Abü Masiid Al-AnârI from the Prophet . Ubaid bin Umair narrated achain for a HadIth from UmmSalamah, the wife of the Prophet , from the Prophet jW , andUbaid [bin Umair] was bornduring the time of the Prophet. Qais bin AbI Hâzim, who livedat the time of the Prophet jW ,narrated three chains for reportsfrom Abü Masüd Al-Ansârl,from the Prophet . Abdur-Rahmân bin AbI Layla -who learned from Umar bin Al-ihattâb and was a companion ofAll - narrated a chain for aHadIth from Anas bin Mâlik fromthe Prophet At. RibI bin Hirâsh narrated twoHaaIth with a chain from Imrânbin Husain from the Prophet ,and a Hadith from Abü Bakrahfrom the Prophet ç. Ribl heardfrom All bin AbI Talib andnarrated from him. Nâfi bin Jubair bin Mutim
  • 91. Narrating from the Trustworthy... 90narrated a chain for a Hadlijifrom Abü Shuraih Al-KhuzâIfrom the Prophet . An-Numân bin AbI Ayyâshnarrated chain for three AhâdIthfrom Abü Saeed Al-hudrI,from the Prophet c. Atâ bin YazId Al-LaithInarrated a chain for a HadIthfrom TamIm Ad-Diri from theProphet . Sulaimân bin Yasâr narrated achain for a HadIth from Râfi binEhadIj from the Prophet Jç. Humaid bin Abdur-Rahmân Al-Himyarl narrated a chain forseveral AhâdIth, from AbüHurairah from the Prophet . In the case of all of these Ta hi Into whom we have attributed thereports from the Companionswhom we have named, it has notbeen preserved from them thatthey heard what they learnedfrom them in the particularnarration, nor that they met themin the very same narration. But these chains, according tothose who are knowledgeableabout the reports and thenarrations in correct chains, wedo not know of any one at allwho considered them as feeblenor searched for evidence thatthey heard it one from another.Because it is possible that theyheard it one from another in allcases, and it is not strange, sincethey all lived at the time inquestion.
  • 92. Narrating from the Trustworthy... 91 IiI This view which was invented bythe one whom we spoke about, 1L 1 iI tIthe view of considering a ITIadIt/feeble due to the reason whichwe described, is too insignificantto be discussed and argued about,because it is a new idea that has L. iibeen invented of late, and wasnever suggested by any of thescholars among the Salaf, andwas denounced by the laterscholars who came after them. Sothere is no need for us to refuteit by saying any more than whatwe have already said, becausethis view and its proponent are oflittle worth. And Allah is the OneWhose help we seek in refutingthat which goes against the wayof the scholars, and upon Him dowe rely. Praise be to Allah alone,and may Allah send blessings andpeace upon our masterMuhammad and upon his familyand Companions.
  • 93. The Book Of Faith 92 La In the Name of Allah, the Most Beneficent, the Most Merciful 1. The Book Of Faith 1•4! t ?at5 - 0 ____ -Chapter 1. Explaining Al-lmân t) r -(Faith), Al-Islam, And Al-Ihsân,And The Obligations Of Al- -4Imân With Affirmation Of TheQadar Of Alrah, Glorious AndMost High Is He. And LExplaining The Evidence ForDeclaring Ones Innocence OfOne Who Does Not Believe InAl-Qadar, And Having A HarshView Of His Case Imâm Abü Al-Husain Muslimbin Al-Hajjâj Al-QushairI (mayAllah be pleased with him) said:With the help of Allah we beginand upon Him we rely, and oursuccess in our task can only comefrom Allah, may He be exalted:[93] 1 (8) It was narrated that -Yahyâ bin Yamar said: "Thefirst one who spoke about Al-Qadar in A]-Basrah was MabadAl-JuhanI. Humaid bin Abdur-Rahmân Al-Himyari and I wentfor Haff or Umrah d we said:If we meet any of the S :Companions of the Messenger of 3~Allah , we will ask them aboutwhat these people are saying JUabout Al-Qadar. We came across
  • 94. The Book Of Faith 93 LQ4 1 _aAbdullâh bin Umar bin Al- attâb, entering the Masjid, somy companion and I camealongside him, one on his rightand the other on his left. Ithought that my companionwould leave me to speak, so Isaid: 0 Abü Abdur-Rahmân!There are people who haveappeared in our land that readthe Quran and seek knowledge"- and he spoke about them -"and they claim that there is noQadar, and that nothing ispredestined. He said: If youmeet those people, tell them thatI have nothing to do with themand they have nothing to do withme. By the One by WhomAbdullâh bin Umar swears! Ifone of them had gold like Utiud,and he spent it (in charity), Allahwould not accept it from himunless he believed in Al-Qadar.Then he said: My father, Umarbin Al-IShattãb, told me: "Whilewe were with the Messenger ofAllah 0, one day, a man came tous whose garment wasexceedingly white and whose hairwas exceedingly black, and therewere no signs of travel on him,and none of us knew who he was.He came and sat before theProphet 0,, resting his kneesagainst his and placing his handson his thighs. He said: 0Muhammad, tell me aboutIslam. The Messenger of Allah said: Islam means to bear
  • 95. The Book Of Faith 94witness that none has the right tobe worshipped but Allah, and thatMuhammad is the Messenger ofAllah; to establish the Salât, topay the Zakât, to fast (the monthof) Ramalân and to performpilgrimage to the House (theKabah), if you have the means.He said: You have spoken thetruth." He (Umar) said: "Itamazed us, how he questionedhim and (at the same time) saidthat he had spoken the truth. Hesaid: Tell me about faith (Al-Imân). He () said: It is tobelieve in Allah, His Angels, HisBooks, His Messengers, the LastDay, and to believe in Al-Qadar(the divine will and decree), boththe good and bad of it. He said:You have spoken the truth. Hesaid: Tell me about Al-Ihsân. He() said: It is to worship Allahas though you can see Him, foralthough you cannot see Him, Heindeed sees you. He said: Tellme about the Hour. He said:The one who is asked about itdoes not know more than the onewho is asking. He said: Then tellme about its signs. He () said:When the slave woman givesbirth to her mistress, and when yousee the barefoot, naked,destituteshepherds pmpeting in theconstruction f lofty buildfngs."He (Umar) said: "Then he wentaway. I stayed there for a while,then he (the Prophet said tome: 0 Umar! Do you know who
  • 96. The Book Of Faith 95 LJIthat questioner was? I said:Allah and His Messenger knowbest. He said: That was JibraIl,who came to you to teach youyour religion."[94] 2 - ( ... ) It was narrated thatYahyâ bin Yamar said: "WhenMabad said what he said aboutAl-Qadar, we felt uneasy aboutthat. Humaid bin Abdur-Rahmân A]-HimyarI and I wentfor Iajj..." and they quoted aHadith which conveyed the samemeaning as the Hadith ofKahmas (the previous Hadith)and its chain, with someadditions and deletions.[95] 3- ( ... ) It was narrated thatYahyâ bin Yamar and Humaidbin Abdur-Rahmân said: "Wemet Abdullâh bin Umar and wementioned Al-Qadar to him andwhat they were saying about it..."And he narrated a Hadith thatwas similar to theirs, from Umar,may Allah be pleased with him,from the Prophet , with someadditions and deletions.[96] 4 - (...) A similar Hadith (asno. 94) was narrated from Yahyâ
  • 97. The Book Of Faith 96bin Yamar, from Ibn Umar,from Umar, from the Prophet ç. L : L ith - - - -Chapter. What Is A1-Iinân t -(Faith)? Explaining Its ( )Characteristics[97] 5 (9) It was narrated that - [iv]Abü Hurairah said: "One day the - - - - -Messenger of Allah jlj appearedbefore the people and there -. - -came to him a man who said: 0 - -Messenger of Allah, what is j Ly l ) -faith? He said: To believe in - - -, - - - - -Allah, His Angels, His Book, themeeting with Him, and His JJ . - - . - IJ)J 4i1I L)J.J L)Messengers, and to believe in the - -Resurrection Hereafter. He said:0 Messenger of Allah, what isIslam? He said: Islam is to )Aj 3i :Ji JuAO !41worship Allah and not associate -. - - - - - -- -anything with Him, to establishthe prescribed .Salât, to pay the t !,11 1 3 i _ZJLobligatory Zakât, and to observefast (The month of) Ramadân.He said: 0 Messenger of Allah, --what is Al-Ihsân? He said: It isto worship Allah as though youcan see Him, for although you - - - - - - - - - --cannot see Him, He indeed sees J,L, l : J t. . (Q He said: 0 Messenger of :3Allah, when is the Hour? Hesaid: The one who is asked aboutit does not know more than the - - -one who is asking. But I shall tell Lo)) : J $IL3 !you of its portents: When the ~ e LP
  • 98. The Book Of Faith 97slave woman gives birth to her mistress, that is one of itsportents. When the barefoot andnaked become the leaders of thepeople, that is one of its portents.When the herdsmen of sheepcompete in the construction oflofty buildings, that is one of itsportents. The Hour is one of thefive things that no one knowsexcept Allah. Then he recited:"Verily, Allah, with Him (Alone)is the knowledge of the Hour, Hesends down the rain, and knowsthat which is in the wombs. No LID Jo -person knows what he will earn -tomorrow, and no person knows 4—.-in what land he will die. Verily, .[rt :jL)]Allah is All-Knower, All-Aware(of things)."111 He (Abü Hurairah) said: "Thenthe man went away, and theMessenger of Allah said:Bring the man back to me. Theywent to bring him back, but theydid not see anything. TheMessenger of Allah joi, said:That was Jibrll, who came toteach the people their religion."[98] 6 - ( ... ) Muhammad bin (...)— []Bishr narrated: "Abü Hayyân At- --a-TaimI narrated a similar report(as no. 97) with this chain, but in Llhis report it says: When the slavewoman gives birth to her Bal, 31meaning the concubine."12 .( ILi Luqnthn 31:34.[21 Ba 1 is another word for master, and the reference to concubine is an explanation of the word which was translated as "slave woman."
  • 99. The Book Of Faith 98Chapter. What Is Islam?Explaining Its Characteristics cr[99] 7 - (10) It was narrated thatAbü Hurairah said: "TheMessenger of Allah 0, said: Askme. But we were too intimidatedto ask him. Then a man cameand sat at his knees and said: 0Messenger of Allah, what isIslam? He said: To not associateanything with Allah, to establishthe Salât, to pay the Zakât, andto observe fast (the month of)Ramadân. He said: You havespoken the truth. He said: 0Messenger of Allah, what isfaith? The Messenger of Allahji said: To believe in Allah, HisAngels, His Book, the meetingwith Him, and His Messengers,and to believe in theResurrection, and to believe inAl-Qadar (the divine decree), allof it. He said: You have spokenthe truth. He said: 0 Messengerof Allah, what is Al-Ihsân? Hesaid: To fear Allah as thoughyou can see Him, for althoughyou cannot see Him, He indeedsees you. He said: You havespoken the truth. He said: 0Messenger of Allah, when willthe Hour begin? He said: Theone who is asked about it doesnot know more than the one whois asking. But I shall tell you ofits portents: When you see awoman giving birth to her master,
  • 100. The Book Of Faith 99 ..that is one of its portents. Whenyou see the barefoot, naked, deafand dumb 11 ruling the earth, that is one of its portents. Whenyou see the herders of sheepcompeting in the construction oflofty buildings, that is one of itsportents. (It is) among five thingswhich no one knows exceptAllah. Then he recited: "Verily,Allah, with Him (Alone) is theknowledge of the Hour, He sendsdown the rain, and knows thatwhich is in the wombs. No personknows what he will earntomorrow, and no person knowsin what land he will die 21 ..., untilthe end of the Sarah." He said: "Then the man stoodup (and left), and the Messengerof Allah ç said: Bring him back LAatto me. They looked, but theycould not find him. The .((JLMessenger of Allah said:That was JibrIl, who wanted toteach you since you did not ask."Chapter 2. Explaining ThePrayers Which Are One Of ThePillars Of Islam[1001 8 (11) It was narrated (Y)-A ["..Jfrom Abü Suhail, from his father,that he heard Talhah binUbaidullâh say: "A man from -±J4L camong the people of Najd, withdisheveled hair, came to theIll Meaning, the foolish and ignorant.121 Luqmân 31:34.
  • 101. The Book Of Faith 100 LaMessenger of Allah , and wecould hear the sound of his voicebut we could not understandwhat he was saying, until he drewclose to the Messenger of Allah , and he was asking aboutIslam. The Messenger of Allah said: Five prayers each dayand night. He said: Do I have tooffer any (prayers) other thanthat? He said: No, unless you dothem voluntarily. And fasting themonth of Ramadân. He said:Do I have to do any (fasting)other than that? He said: No,unless you do it voluntarily. Andthe Messenger of Allahmentioned Zakat, and he said:Do I have to do anything otherthan that? He said: No, unlessyou do it voluntarily. The manleft, saying: By Allah, I shall notdo any more than this or anyless. The Messenger of Allahsaid: He will succeed if he istelling the truth."[1011 9 - ( ... ) This Hadtji was y; ) (...)-° [,•]narrated from Talhah binUbaidullâh from the Prophet OR,similar to the Haduiji of Mâlik(no. 100), except that he said: 3"The Messenger of Allah said:He will succeed, by his father,111 "By his father" - this is not intended as an oath, for swearing by anything other than Allah is forbidden in Islam. The Arabs commonly used this phrase in their speech for emphasis, without intending it as an oath. It may also be the case that the incident described in this Hadth occurred before the prohibition on swearing by anything other than Allah was revealed. Similar was stated by Al-KhattâbI in Maalam As-Sunan.
  • 102. The Book Of Faith 101 tSif he is speaking the truth or,He will enter Paradise, by hisfather, if he is speaking thetruth." Lt tT : 4 KcChapter 3. Asking About The Lii) - (rPillars Of Islam (o i.:i;) (LI Zt5) [1021 10 - (12) It was narratedthat Anas bin Mâlik said: "Wewere forbidden to ask the Messenger of Allah aboutanything (needlessly), so itpleased us when a man camefrom the desert people and said:0 Muhammad, your messengerhas come to us telling us that youclaim that Allah has sent you.the Messenger of Allah 0, said:He spoke the truth. He said:Who created the heavens? Hesaid: Allah. He said: Whocreated the earth? He said:Allah. He said: Who raisedthese mountains and createdwhatever there is in them? Hesaid: Allah. He said: By theOne Who created the heavensand created the earth, and raisedup these mountains, has Allahsent you? The Messenger ofAllah said: Yes. He said:Your messenger claimed that wehave to offer five prayers eachday and night. The Messenger ofAllah said: He spoke thetruth. He said: By the One Who
  • 103. The Book Of Faith 102has sent you, is it Allah Whoenjoined that upon you? Hesaid: Yes. He said: Yourmessenger claimed that we mustgive Zakât from our wealth. TheMessenger of Allah said: Hespoke the truth. He said: By theOne Who has sent you, is it AllahWho enjoined that upon you?He said: Yes. He said: Yourmessenger claimed that we mustfast the month of Ramadân eachyear. The Messenger of Allahsaid: He spoke the truth. Hesaid: By the One Who has sentyou, is it Allah Who enjoinedthat upon you? He said: Yes.He said: Your messengerclaimed that we must performpilgrimage to the House, whoeveris able to bear the journey. TheMessenger of Allah said: Hespoke the truth. He turned toleave, then he said: By the OneWho has sent you with the truth,I shall not do more than this orless. The Prophet said: If heis speaking the truth, he willenter Paradise."[103] 11 - ( ... ) It was narratedthat Thâbit said: "Anas said: Wewere forbidden in the Qurân toask the Messenger of Allahabout anything (needlessly),"and he quoted a similar Hadith(as no. 102).
  • 104. The Book Of Faith 103Chapter 4. Explaining TheFaith By Means Of Which APerson Is Admitted Into , J•-4 iiIParadise, And That The OneWho Adheres To What IsEnjoined Upon Him Will EnterParadise[104] 12 - (13) Abü Ayyübnarrated that a Bedouin came tothe Messenger of Allah 0, whenhe was on a journey, and tookhold of the nose-rein or halter ofhis she-camel, then said: "0Messenger of Allah" - or: "0Muhammad - tell me ofsomething that will bring mecloser to Paradise and keep meaway from Hell." The Prophetpaused, then he looked at hisCompanions, then he said: "Hehas been guided." He said:"What did you say?" (TheBedouin) repeated his question,and the Prophet jW said:"Worship Allah and do notassociate anything with Him,establish the SaIdt, pay the Zakât,and uphold the ties of kinship.Let go of the camel."[105] 13 - ( ... ) A similar Hadji(as no. 104) was reported byMiIsâ bin Taiha who narrated itfrom Abil Ayyüb, from theProphet .
  • 105. The Book Of Faith 104[106] 14 - ( ... ) It was narratedthat Abü Ayyüb said: "A mancame to the Prophet ij and said:Tell me of a deed that I can dowhich will bring me closer toParadise and take me away fromHell. He said: Worship Allahand do not associate anythingwith Him, establish the Salât, paythe Zakât, and uphold the ties ofkinship. When he left, theMessenger of Allah said: Ifhe adheres to what is enjoinedupon him, he will enterParadise." In the narration ofIbn AbI Shaibah it is: "If headheres to it."[107] 15 - (14) It was narratedfrom Abü Hurairah that aBedouin came to the Messengerof Allah and said: "0Messenger of Allah, tell me of adeed which, if I do it, I will enterParadise." He said: "WorshipAllah and do not associateanything with Him, establish theprescribed Salât, pay theobligatory Zakât and observe fast(in the month of) Ramadân." Hesaid: "By the One in WhoseHand is my soul! I shall never doany more than that or any less."When he turned to leave, theProphet said: "Whoever
  • 106. The Book Of Faith 105would like to see a man from thepeople of Paradise, let him lookat this man."[108] 16 - (15) It was narratedthat Jâbir, may Allah be pleasedwith him, said: "An-Numân binQawqal came to the Prophetand said: 0 Messenger of Allah,do you think that if I pray theobligatory (prayers), regard asforbidden that which is unlawfuland regard as permissible thatwhich is lawful, I will enterParadise? The Prophet ij said:Yes."[109] 17 - ( ... ) It was narratedthat Jâbir said: "An-Numân binQawqal said: 0 Messenger ofAllah..." (And he narrated) asimilar HadIth (as no. 108),adding the words: "I shall neverdo any more than that."[110] 18 - (...) It was narratedfrom Jâbir that a man asked theMessenger of Allah ij: "Do youthink that if I offer the prescribedSalât, observe fast (the month of)Ramadân, regard as permissiblethat which is lawful and regard asforbidden that which is unlawful,and I do not do any more than
  • 107. The Book Of Faith 106 Lalthat, I will enter Paradise?" Heit said: "Yes." He said: "By LAllah, I shall not do any morethan that." :JChapter 5. Clarifying The 3t51 4)Pillars of Islam And Its GrandSupports (V i) ( LI[111] 19 - (16) It was narratedfrom Ibn Umar that the Prophet said: "Islam is built on five(pillars): Singling out A1lâh, 1establishing the Salât, paying theZakât, fasting (during the monthof) Ramadân and Hajj." A mansaid: "Ijajj and fastingRamadân?" He (Ibn Umar)said: "No; fasting Ramadân andIjajj. This is how I heard it fromthe Messenger of Allah ."[112] 20 - ( ... ) It was narratedfrom Ibn Umar that the Prophetit said: "Islam is built on five(pillars): Worshipping Allah anddenying all others (worshipped)besides Him, establishing theSalât, paying the Zakât, going onpilgrimage to the House, andfasting (during the month of)Ramadân."(1] With all rights He is due, meaning At-TawhId.
  • 108. The Book Of Faith 107[1131 21 - ( ... ) Adullâh said:"The Messenger of Allah said:Islam is built on five (pillars):Testimony that none has theright to be worshipped but Allahand that Muhammad is His slaveand Messenger, establishing theSalât, paying the Zakât,pilgrimage to the House, andfasting (during the month of)Ramadân."[114] 22 - ( ... ) TâwiIs narratedthat a man said to Abdullâh binUmar: "Why dont you go out tofight?" He said: "I heard theMessenger of Allah j;g say: Islamis built on five (pillars)Testimony that none has theright to be worshipped but Allah,establishing the Saltit, paying theZakât, fasting (during the monthof) Ramadân and pilgrimage tothe House."Chapter 6. The Command ToBelieve In Allah And HisMessenger ç And The LawsOf Islam, Calling People To It,Asking About It, Memorizing ItAnd Conveying It To ThoseWho Have Not Heard TheMessage[115] 23 - (17) It was narrated t1; (v)-fl [flo]
  • 109. The Book Of Faith 108 Lmthat Ibn Abbâs said: "Thedelegation of Abdul-Qais cameto the Messenger of Allah andsaid: 0 Messenger of Allah, weare a tribe of RabIah, and thedisbelievers of Mudar arebetween us and you, and wecannot come to you exceptduring the sacred months. Tell usof something that we can do, andto which we can call those whoare behind us. He said: I willcommand you to do four thingsand forbid you from four. Faithin Allah - and he explained thatto them, so he said: Testimonythat none has the right to beworshipped but Allah, and thatMuhammad is the Messenger ofAllah, to establish the Salát, topay the Zakât and give one-fifth(Khums) of any spoils of war youseize. And I forbid four things foryou: Ad-Dubbâ (gourds), Al-Ijantam, An-Na qIr, and Al-Muqayyar."111[116] 24 - ( ... ) It was narratedthat Abü Jamrah said: "I used totranslate between Ibn Abbâs and These are containers that NabId/j, wine, or other drinks were made in. Ad-Dubbâ refers to gourds; Al-Hantam is a type of earthenware vessel the description of which they differ over, and some of that appears later; An-Na qIr is date-palm section or stump, or the like, which is hollowed out; and Al-Muqayvar is from Al-Qâr which is tar or pitch, meaning a vessel coated with pitch. There are other important texts dealing with these vessels. See the Book of Drinks.
  • 110. The Book Of Faith 109 L4l the people, and a woman came to him and asked him about making NabIdh in an (earthenware) container. 11 He said: The delegation of Abdul- Qais came to the Messenger of Allah ç and the Messenger of Allah said: Who is this delegation? - or: Who are these people? - They said: RabIah. He said: Welcome to the people- or: to the delegation - whowere neither humiliated nor dothey have any regrets. They said:0 Messenger of Allah, we havecome to you from a far-off land,and between us and you there isthis tribe of the disbelievers ofMudar. We can only come to youduring the sacred months, so giveus a clear command which wecan tell to those whom we haveleft behind and by which we mayenter Paradise. He enjoined fourthings upon them and forbadethem from four. He enjoinedthem to believe in Allah aloneand said: Do you know whatbelieving in Allah alone means?They said: Allah and HisMessenger know best. He said:Testimony that none has theright to be worshipped but Allah,and that Muhammad is theMessenger of Allah 04 ,establishing the Saldt, paying theZa/tht, fasting (during the monthof) Ramadân, and giving one- The word used here is A1-Jarr or, earthenware vessel, a general term which some of them say Al-Hantam belongs to.
  • 111. The Book Of Faith 110 LIfifth (Kijums) of the spoils ofwar. And he forbade them fromusing Ad-Dubbâ (gourds), Al-Hantam and Al-Muzaffat ...t11 -Shubah (one of the narrators)said: "Perhaps he said: An-NaqIr" - and he said: Rememberthis, and tell it to whom you haveleft behind." And Abü Bakr (oneof the narrators) said in hisnarration: "Those who arebehind you." And Al-Muqayyar isnot in his narration.[117] 25 - (...) A HadIth similarto that of Shubah (the previousnarration) was narrated from IbnAbbâs from the Prophet jW. He L5 LJ9 :Jdsaid: "I forbid you to makeNa hi Lh in Ad-Dubbâ (gourds),An-NaqIr, Al-Hantam and Al-Muzaffat." Ibn Muâdh (one ofthe narrators) added in hisIjadith, that his father said: "Andthe Messenger of Allah saidto A1-Ahajj - Ahajj Abdul-Qais ;- You possess two qualities thatAllah loves: Forbearance anddeliberation." 1 ii (( tt[118] 26 - (18) It was narrated (A)— [YA]from Saeed bin AbI AriIbahfrom Qatâdah, who said: "Onewho met the delegation of :J They say that it is another name for A1-Muqayyar, see the previous narration.
  • 112. The Book Of Faith 111 Lo4l Abdul-Qais who came to the Messenger of Allah - Saeed said: "And Qatâdah mentioned Abfl Nadrab" - "narrated to me from Abfl Saeed Al-KjjudrI in this HadIjh of his, that some people from Abdul-Qais came to the Messenger of Allah andsaid: 0 Prophet of Allah, we are a tribe of RabIah, and between us and you are the disbelievers of Mudar; we cannot come to you except during the sacred months.Tell us of something we canenjoin upon those whom we haveleft behind and by which we mayenter Paradise if we adhere to it.The Messenger of Allah said:I will enjoin four things uponyou and forbid you from fourthings. Worship Allah and do notassociate anything with Him,establish the Salât, pay the Zaltht,fast (during the month of)Ramadân, and give one-fifth (Al-Kiums) of your spoils of war.And I forbid you from fourthings: Ad-Dubbâ (gourds), Al-Hantam, Al-Muzaffat and is An-NaqIr. They said: 0 Prophet ofAllah, do you know what An-NaqIr? He said: Yes indeed. It isa tree trunk that you hollow out,then you throw in some smalldates" - Saeed said: "Or he said:Some dates" - "then you poursome water into it, and when itstops bubbling, you drink it, untilone of you" - or "one of them"- "strikes his cousin with a
  • 113. The Book Of Faith 112sword. Among the people therewas a man who had beenwounded in this manner. He said:I was trying to conceal it out ofshyness before the Messenger ofAllah ç. I said: From whatshould we drink, 0 Messenger of jLb Lt L5Allah? He said: From leather 3;))skins that are tied at the mouth.They said: 0 Messenger of Allah, u3J jj ; iifour land is full of rats and leatherskins do not last long. The :JProphet of Allah said: Even if : L4 Li iithe rats have gnawed on them,even if the rats have gnawed onthem, even if the rats havegnawed on them. And theProphet of Allah said to AshajjAbdul-Qais: You have twocharacteristics that Allah loves:forbearance and deliberation."[119] 27 - ( ... ) It was narratedfrom Abü Saeed A1-KhudrI thatwhen a delegation from Abdul-Qais came to the Messenger ofAllah ... and he narrated aHadIth similar to that of IbnUlayyah (no. 118), but he said:"And they put small dates, datesand water in it." And he did notsay: "Saeed said: Or he said:"Dates."[120] 28 - ( ... ) Abil Saeed A]-KhudrI narrated that when a
  • 114. The Book Of Faith 113 LaIdelegation from Abdul-Qaiscame to the Prophet of Allahthey said: "0 Prophet of Allah!May Allah make us your ransom!What drinks are good for us?"He said: "Do not drink from An-NaqIr." They said: "0 Prophet ofAllah! May Allah make us yourransom! Do you know what An-NaqIr is?" He said: "Yes, a treetrunk which is hollowed-out inthe middle. And (do not drinkfrom) Ad-Dubbâ (gourds) norAl-Hantam, use skins that can betied shut." ijLP.0 I , t) - (VChapter 7. Calling People ToThe Twin Declaration Of Faith (LAnd The Laws Of Islam (... I)[121] 29 - (19) It was narratedfrom Ibn Abbâs that Muâdhsaid: "The Messenger of Allah itsent me and said: You are goingto some of the People of theBook. Call them to bear witnessthat none has the right to beworshipped but Allah, and that Iam the Messenger of Allah. Ifthey accept that, then teach themthat Allah has enjoined on themfive prayers to be offered eachday and night. If they accept that,then teach them that Allah hasenjoined on them charity (Zakât)
  • 115. The Book Of Faith 114to be taken from their rich andgiven to their poor. If they acceptthat, then beware (of taking) thebest of their wealth, and protectyourself from the supplication ofthe one who has been wronged,for there is no barrier between itand Allah."[122] 30 - ( ... ) It was narratedfrom Ibn Abbâs that the Prophet sent Mufidh to Yemen andsaid: "You are going to people..."and he narrated a HadIth similarto that of WakI (no. 121).[123] 31 - ( ... ) It was narratedfrom Ibn Abbâs that when theMessenger of Allah sentMuidh to Yemen, he said: "Youare going to some of the peopleof the Book, so let the first thingto which you call them be theworship of Allah, the Mighty and
  • 116. The Book Of Faith 115Sublime (alone). If theyacknowledge Allah (as One),then tell them that Allah hasenjoined upon them five prayersto be offered every day and night.If they do that, then tell themthat Allah has enjoined on themZakât to be taken from theirwealth and given to their poor. Ifthey accept that, then take itfrom them, but beware of(taking) the best of their wealth."Chapter 8. The Command ToFight The People Until TheySay La ilâha iilallâh MuhammadRasâl-Allâh, And EstablishSaIât, And Pay The Zaltht, AndBelieve In Everything That The - L ;Ls); jjProphet Brought. WhoeverDoes That, His Life And His Jii ,1,, ç cr1Wealth Are Protected ExceptBy Its Right, And His Secrets 1 4d14,Are Entrusted To Allah, the .o:y4Jl:;, .4i)14Most High. Fighting ThoseWho Withhold Zakât Or OtherThan That Is One Of TheDuties Of Islam And The Imâm (LI )tA rt.0 iL*jShould Be Concerned With TheLaws Of Islam[1241 32 - (20) It was narrated ()—rthat Abü Hurairah said: "Whenthe Messenger of Allah diedand Abü Bakr succeeded (asKhalzfah) after him, and some of
  • 117. The Book Of Faith 116 yathe Arabs reverted to Kufr,Umar bin Al-Khattâb said toAbtI Bakr: How can you fightthe people when the Messengerof Allah said: I have beencommanded to fight the peopleuntil they say La ilâha illallâh(none has the right to beworshipped but Allah), andwhoever says La ilâha u/allah, hiswealth and his life are protectedfrom me except for a right that isdue, and his reckoning will bewith Allah"? Abfl Bakr said: ByAllah! I will most certainly fightthose who separate Sal& andZakât, for Zakât is what is due onwealth. By Allah, if they withholdfrom me a rope that they used togive to the Messenger of Allah , I will fight them forwithholding it. Umar bin Al-ISiaftâb said: By Allah, as soonas I saw that Allah had openedAbfl Bakrs heart to the idea offighting, I knew that he was right."[125] 33 - (21) It was narratedthat Ibn Shihdb said: "Saeed binAl-Mflsâyyab told me that AbflHurairah told him, that theMessenger of Allah 4lJ said: Ihave been commanded to fightthe people until they say La ilâhaillallâh. Whoever says La ilâhaillallâh, his wealth and his life areprotected from me except for aright that is due, and hisreckoning will be with Allah." - , - - :l /i 3
  • 118. The Book Of Faith 117 LQ[126] 34 - ( ... ) It was narratedfrom Abü Hurairah that theMessenger of Allah ç said: "Ihave been commanded to fightthe people until they bear witnessthat none has the right to beworshipped but Allah, andbelieve in me and that which Ihave brought. If they do that,their blood and wealth areprotected from me, except for aright that is due, and theirreckoning will be with Allah."[127] 35 - ( ... ) It was narratedfrom Abfl Hurairah that theMessenger of Allah said: "Ihave been commanded to fightthe people"... and he narrated aIjadIth similar to that narrated byIbn Al-Mflsâyyab from AbflHurairah (no. 125).[128] It was narrated that Jâbirsaid: The Messenger of Allah() said: "I have beencommanded to fight the peopleuntil they say La ilâha illallâh. If
  • 119. The Book Of Faith 118they say La ilâha illallâh, theirblood and their wealth areprotected from me, except for aright that is due, and theirreckoning will be with Allah."Then he recited: "You are onlyone who reminds. You are not adictator over them. 11[129] 36 - (22) It was narratedthat Abdullâh bin Umar said:"The Messenger of Allah said:I have been commanded to fightthe people until they bear witnessthat none has the right to beworshipped but Allah, and thatMuhammad is the Messenger ofAllah jW,, and they establish theSalât and pay Zakât. If they dothat, then their blood and wealthare protected from me [exceptfor a right that is due], and theirreckoning with be with Allah."[130] 37 - (23) It was narratedfrom Abü Mâlik that his fathersaid: "I heard the Messenger ofAllah jW, say: Whoever says Lailâha illallâh and disbelieves in[1] A1-GhâshIyah 88:21,22.
  • 120. The Book Of Faith 119 Laeverything that is worshippedinstead of Allah, his wealth andhis blood are protected, and hisreckoning will be with Allah."[131] 38 - (...) It was narratedfrom Abü Mâlik that his fatherheard the Messenger of Allah itsay: "Whoever singles out Allah,(i.e. believes in the Oneness ofAllah)" then he quotedsomething similar (to no. 130).Chapter 9. Evidence That TheIslam Of One Who BecomesMuslim On His Deathbed IsValid, So Long As The DeathThroes Have Not Begun;Abrogation Of Permission ToSupplicate For Forgiveness ForThe Idolators; Evidence ThatOne Who Dies An Idolator IsOne Of The People Of HellAnd No Intervention Can SaveHim From That (.[132] 39 - (24) Saeed bin Al-Müsâyyab narrated that his father --said: "When Abü Tâlib wasdying, the Messenger of Allah ; ricame to him and found Abü Jahland Abdullâh bin AbI Umayyahbin Al-MughIrah with him. TheMessenger of Allah; said: 0uncle, say La ilâha illallâh, a LIP
  • 121. The Book Of Faith 120 L$word for which I will testify foryou before Allah. Abü Jahi andAbdullâh bin AbI Umayyah said:0 Abü Tâlib, will you turn awayfrom the religion of Abdul-Muttalib? The Messenger ofAllah kept calling him toIslam and he repeated thisstatement to him, until the lastwords that Abü Talib spokeindicated that he followed thereligion of Abdul-Muttâlib, andhe refused to say La ilâha illallâh.The Messenger of Allah said:By Allah, I shall pray forforgiveness for you so long as Iam not forbidden to do so. ThenAllah, Most High revealed: "It isnot (proper) for the Prophet andthose who believe to ask Allahsforgiveness for the Mushrikâneven though they be of kin, afterit has become clear to them thatthey are the dwellers of theFire. 11 And Allah, Most Highrevealed concerning Abü Tâlib,and said to the Messenger ofAllah : "Verily, you (0 Muhammad) guide not whomyou like, but Allah guides whom He wills. And He knows best those who are the guided. ,[2] J j.311[133] 40 - ( ... ) A similar report Ll;;.j ( ... )- {Y](as no. 132) was narrated fromAz-Zuhri with this chain, except At-Tawbah 9:113.[2] Al-Qasas 28:56.
  • 122. The Book Of Faith 121that the HadIth of Sâlih endedwith the words, "And Allahrevealed concerning him," and hedid not quote the two Verses. Hesaid in his HadIth: "Andrepeating this statement." And inthe narration of Mamar, in placeof this statement is the words:And he did not cease.[134] 41 - (25) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said to hisuncle when he was dying: Say Lailâha illallâh, and I will bearwitness for you on the Day ofResurrection. But he refused.And Allah revealed: Verily, you(0 Muhammad) guide not whomyou like ... "11 [01[135] 42 - (. 4 It was narratedthat Abü Hurairah said: "TheMessenger of Allah 0, said to hisuncle: Say La ilâha illallâh, and Iwill bear witness for you on the[1] Al-Qasas 28:56.
  • 123. The Book Of Faith 122 ~J~ji 60aDay of Resurrection. He said:Were it not that Quraish wouldshame me, and say "It is onlyfear (of death) that made him dothat," then I would havedelighted your eyes.[] ThenAllah revealed: Verily, you (0Muhammad) guide not whomyou like, but Allah guides whomHe wilis..." 21Chapter 10. The Evidence ThatOne Who Dies Believing InTawhId Will Definitely EnterParadise[136] 43 - (26) It was narratedthat Uthmân said: "TheMessenger of Allah At said:Whoever dies knowing (andacknowledging) that there isnone worthy of worship exceptAllah, he will enter Paradise."[137]- It was narrated that Al-WalId Abü Bir said: "I heardUumrân say: I heard Ulhmânsay: "I heard the Messenger of That is, made you happy by saying it.121 Al-Qasas 28:56.
  • 124. The Book Of Faith 123 1L4IAllah ç say:" (and he narrated)the same thing narration (as no.136).[138] 44 - (27) It was narratedthat Abü Hurairah said: "Wewere with the Prophet i4 on ajourney and the peoplesprovisions were about to run out,so they were thinking ofslaughtering some of theirmounts. Umar said: 0Messenger of Allah, why dontyou collect whatever provisionsthe people have left, and pray toAllah (for His blessings) overthem? So he did that. The onewho had wheat brought hiswheat, the one who had datesbrought his dates" - and Mujâhidsaid: "the one who had date-stones brought his date-stones."I said: "What did they do withdate-stones?" He said: "Theyused to suck on them and drinkwater at the same time -111"Then he prayed over them, untilthe people were able to replenishtheir provisions. Then he said: Ibear witness that none has theright to be worshipped but Allahand that I am the Messenger ofAllah. No one meets Allah(believing) in these two(statements) and not doubtingthem, but he will enter Paradise." According to An-Nawawl, who attributed the observation to Abdul-GhanI bin Saeed, the exchange with Mujâhid is by Tathah bin Musamf, while Mujâhid is not one of the narrators mentioned in this chain.
  • 125. The Book Of Faith 124[139] 45 - ( ... ) It was narratedthat Abü Hurairah, or AbüSaeed - A1-Amash was not sure- said: "On the day of the battleof Tabük, the people becamehungry and said: 0 Messenger ofAllah, why dont you give uspermission to slaughter ourcamels, and we will eat them andmake use of their fat. TheMessenger of Allah said: Dothat. Then Umar came and said:0 Messenger of Allah, if you dothat we will have few mounts.Rather call them to bringwhatever provisions they haveleft, then pray to Allah overthem, asking Him to bless themfor them, and perhaps Allah willbless them. The Messenger ofAllah ji said: Yes. He calledfor a leather mat and spread itout, then he called for their left-over provisions. One manbrought a handful of corn,another brought a handful ofdates, and another brought apiece of bread, until a little foodhad been collected on the leathermat. Then the Messenger ofAllah 0, prayed for blessing forit, then he said: Put it in yourvessels. They filled their vesselsuntil there was no vessel left inthe camp that was not filled.They ate until they were full, andthere was plenty left over. Thenthe Messenger of Allah said:I bear witness that none has the
  • 126. The Book Of Faith 125 1Lail I 6.jLSright to be worshipped but Allahand that I am the Messenger of :4Allah. No one who meets Allah A L(believing) in them and notdoubting them will be kept awayfrom Paradise."[140] 46 - (28) Ubâdah bin As-Samit said: "The Messenger ofAllah said: Whoever says: Ibear witness that none has theright to be worshipped but Allah :Jalone [with no partner] and that L U I :jMuhammad is His slave andMessenger, and that Eisa is the :Jslave of Allah, the son of Hismaidservant, a Word which He 4J3 4I :JUbestowed upon Mariam and a MSpirit from (created by) Him, and -that Paradise is true and that ,--Hell is true," Allah will admithim through whichever of theeight gates of Paradise he 41-I LP UI L)Ij 4JI L)Ij Lwants."[141] - ( ... ) A similar report (asno. 140) was narrated fromUmair bin Hâni with this chain,except that he said: "Allah willadmit him to Paradise whateverbe his deeds." and he did not say,"through whichever of the eightgates of Paradise he wants."[142] 47 - (29) It was narratedthat As-SunabihI said: "I enteredupon Ubâdah bin As-Sâmit while
  • 127. The Book Of Faith 126he was dying, and I wept. Hesaid: Take it easy, why are youweeping? By Allah, if I am askedto bear witness, I will bearwitness for you, and if I am askedto intercede I will intercede foryou, and if I can, I will help you.Then he said: By Allah, there isno HadIth that I heard from theMessenger of Allah in whichthere is anything good for youbut I narrated it to you, exceptfor one HadIth, which I will tellyou today, since I am about todie. I heard the Messenger ofAllah say: Whoever bearswitness that none has the right tobe worshipped but Allah and thatMuhammad is the Messenger ofAllah, Allah will forbid him tothe Fire."[143] 48 - (30) It was narratedthat Muâdh bin Jabal said: "Iwas riding behind the Prophet ç, and there was nothingbetween him and I but the backof the saddle. He said: 0Muâdh bin Jabal! I said: Here Iam at your service, 0 Messengerof Allah. Then he traveled alongfor a while, then he said: 0Muâh bin Jabal! I said: Here Iam at your service, 0 Messengerof Allah. Then he traveled alongfor a while, then he said: 0Muâdh bin Jabal! I said: Here Iam at your service, 0 Messengerof Allah. He said: Do you knowwhat is the right of Allah, the
  • 128. The Book Of Faith 127Mighty and Sublime, over (His)slaves? I said: Allah and HisMessenger know best. He said:The right of Allah over (His)slaves is that they should worshipHim and not associate anythingwith Him. Then he traveled onfor a while, then he said: 0Muâdh bin Jabal! I said: Here Iam at your service, 0 Messengerof Allah. He said: Do you knowwhat is the right of (His) slavesover Allah if they do that? Isaid: Allah and His Messengerknow best. He said: That Heshould not punish them."[144] 49 - ( ... ) It was narratedthat Muâdh bin Jabal said: "Iwas riding behind the Messenger :ZTof Allah on a donkey calledUfair, and he said: 0 Muidhdo you know what is the right ofAllah over (His) slaves and theright of (His) slaves over Allah?I said: Allah and His Messengerknow best. He said: The right ofAllah over (His) slaves is thatthey should worship Allah andnot associate anything with Him,and the right of (His) slaves overAllah [the Mighty and Sublime,]is that He should not punish theone who does not associateanything with Him. I said: 0Messenger of Allah, should I nottell the people of this goodnews? He said: Do not tellthem, lest they (complacently)rely on it."
  • 129. The Book Of Faith 128[145] 50 - ( ... ) It was narratedfrom Abü Hasmn and Al-Ashathbin Sulaim that they heard Al-Aswad bin Hilâl narrating thatMuadh said: "The Messenger ofAllah said: 0 Muâh, do youknow what is the right of Allahover (His) slaves? He said:Allah and His Messenger knowbest. He said: That Allah shouldbe worshipped and nothingshould be associated with Him.He said: Do you know what theirright is over Him, if they dothat? He said: Allah and HisMessenger know best. He said:That He should not punishthem."[146] 51 - ( ... ) It was narratedthat Aswad bin Hilâl said: "Iheard Muâh say: TheMessenger of Allah called meand I responded. He said: "Doyou know what the right of Allahis over the people?"... and henarrated a similar HadIth (as no.145).[147] 52 - (31) It was narratedthat Abü Hurairah said: "Agroup of us were sitting aroundthe Messenger of Allah ç, andAbü Bakr and Umar were withus. The Messenger of Allahgot up and left, and stayed awayfrom us for a long time. We wereafraid that he might have been
  • 130. The Book Of Faith 129harmed by some enemy (when hewas on his own) so we panickedand got up, and I was the firstone to do so. I went out lookingfor the Messenger of Allah a,until I came to a walled gardenbelonging to the Anâr of BanüNajjâr. I went around it, lookingfor a gate, but I could not findany. There was a small streamthat entered through a hole inthe wall, coming from a welloutside the garden, so I drewmyself together [like a fox] andentered upon the Messenger ofAllah ç. He said: AbflHurairah? I said: Yes, 0Messenger of Allah. He said:What is the matter with you? Isaid: You were among us, thenyou left and stayed away from usfor a long time. We were afraidthat you might have been harmedby some enemy (when you wereon your own), so we panicked,and I was the first one to do so. Icame to this garden and drewmyself together like a fox, andthese people are behind me. Hesaid: 0 Abil Hurairah, takethese two sandals of mine andwhoever you meet beyond thiswall who bears witness that nonehas the right to be worshippedbut Allah, with certainty in hisheart, give him the glad tidings ofParadise. The first one whom Imet was Umar, who said: Whatare these two sandals, 0 AbüHurairah? I said: These are the
  • 131. The Book Of Faith 130sandals of the Messenger ofAllah 0 who sent me with them ,to give glad tidings of Paradise towhomever I met who bearswitness that none has the right tobe worshipped but Allah withcertainty in his heart. Umarstruck me on my chest. so hardthat I fell down on my backsideand said: Go back, 0 AbüHurairah! So I went back, on theverge of tears, and Umarfollowed me closely. TheMessenger of Allah ij said [tome]: What is the matter withyou, 0 Abü Hurairah? I said: Imet Umar and I told him whatyou had sent me with, and hestruck me on my chest so hardthat I fell down on my back, andhe said: "Go back." TheMessenger of Allah said: 0Umar, what made you do that?He said: 0 Messenger of Allah,may my father and mother besacrificed for you, did you sendAbü Hurairah with your sandals,to give glad tidings of Paradise towhomever he met who bearswitness that none has the right tobe worshipped but Allah withcertainty in his heart? He said:Yes. Umar said: Do not dothat, for I fear that the peoplewill (complacently) rely on that.Let them carry on striving (to dogood deeds). The Messenger ofAllah 0, said: Yes, let them."[148] 53 - (32) Anas bin Mâlik i.:L; (r)-or [tA1
  • 132. The Book Of Faith 131 Lanarrated that the Prophet ofAllah said - when Muâdh wasriding behind him on a mount -"0 Muâdh!" He said: "Here Iam at your service, 0 Messengerof Allah." He said: "0 Muâdh!"He said: "Here I am at yourservice, 0 Messenger of Allah."He said: "0 Muâdh!" He said:"Here I am at your service, 0Messenger of Allah." He said:"There is no one who bearswitness that none has the right tobe worshipped but Allah, andthat Muhammad is His slave andMessenger, but Allah will forbidhim to the Fire." He said: "0Messenger of Allah, should I nottell [the people] about it so thatthey may rejoice?" He said:"Rather they will (complacently)rely on it." So Muâh narrated itwhen he was dying, so as toabsolve himself of responsibility.[149] 54 - (33) Mahmüd binRabI said: "I came to Al-Madinah and met Itbân (bin :Mâlik). I said: There is a HadIththat has reached me from you.He said: Something happened to L :Jmy eyesight, so I sent word to theMessenger of Allah ii saying: "I . :j .±.ULwould like you to come to meand pray in my house, so that Imay take (that spot) as a prayer fcc r4 L L :Jtiplace." So the Prophet it and L) LI 4JI JJwhoever Allah willed of hisCompanions came. He entered j Laand prayed in my house, and his
  • 133. The Book Of Faith 132Companions were talking amongthemselves. They spoke of thehypocrites and their evil, and theMuslims suffering as a result ofthat, and they attributed most ofit to Mâlik bin Dukhsum, andthey wished that (the Prophet )would pray against him and hewould die, and they wished thatsome calamity would befall him.The Messenger of Allahfinished his prayer and said:"Does he not bear witness thatnone has the right to beworshipped but Allah and that Iam His Messenger?" They said:"He says that, but not from theheart." He said: "No one whobears witness that none has theright to be worshipped but Allahand that I am the Messenger ofAllah will enter Hell, nor will itsflames touch him." Anas 11 said:"I liked this Hadith and I said tomy son: Write it down, so hewrote it down."[150] 55 - ( ... ) Itbân bin Mâliknarrated that he became blind, sohe sent word to the Messenger ofAllah j saying: "Come and :ju ti. :Ldesignate a place where I can - -apray in my house (by your J 4ipraying in it)." The Messenger of :JljLAllah Ok came with his people,and a man from among themcalled Mâlik bin Dukhaishim wasabsent... Then he quoted a Anas bin Mâlik narrated the Hadliji from Mahmüd.
  • 134. The Book Of Faith 133Hadith similar to (no. 149)Sulaimân bin A1-MughIrah.Chapter 11. Evidence That The LJ One Who Is Content WithAllah As His Lord, Islam As . tL! t j 4LHis Religion And Muhammad As His Prophet, Then He Is A Believer, Even If HeCommits Major Sins[151] 56 - (34) It was narratedfrom Al-Abbâs bin Abdul-Muttâlib that he heard the LY riMessenger of Allah say: "Hehas found the taste of faith whois content with Allah as his Lord, ii r Lc)jU .Islam as his religion andMuhammad ii as his Prophet." L jl - 5 - -- ç 5LLJ 41 ) /Chapter 12. Clarifying The 7 - oy ç4JI)Number Of Branches Of Faith,The Best And The Least Of ,LIThem, The Virtue Of Modesty (LI :r 4j$J .viI(A1-Ijayâ) And The Fact ThatIt Is Part Of Faith (r[152] 57 - (35) It was narratedfrom Abfl Hurairah that theProphet jW, said: "Faith has :J1seventy-odd branches, and modesty(Al-Ijayâ) is a branch of faith."
  • 135. The Book Of Faith 134 .[1531 58 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said:Faith has seventy-odd - or sixty-odd - branches, the best of whichis saying La ilâha illallâh, and theleast of which is removingsomething harmful from theroad, and modesty (Al-Hayâ) is abranch of faith."[154] 59 - (36) It was narratedfrom Sâlim that his father said:"The Prophet heard a mancensuring his brother regardingmodesty (Al-Hayâ), and he said:Modesty (Al-Hayâ) is part offaith."[155]- (...) It was narrated fromAz-Zuhrl (a similar HadIth as no.154) with this chain, and he said:"He passed by a man from theAncâr who was censuring hisbrother."[156] 60 - (37) Abü Sawwârnarrated that he heard Imrân bin
  • 136. The Book Of Faith 135 CjLaillHusain narrating that theProphet said: "Modesty (Al-Ijayâ) does not bring anythingbut goodness." Buair bin Kabsaid: "It is written in the wisdomthat it includes dignity andtranquility." Imrân said: "Inarrate to you from theMessenger of Allah iii and younarrate to me from your books?" [157] 61 - ( ... ) Abil Qatâdahsaid: "We were with Imrân binHusain and among us wasBuair bin Kab. On that day,Imrân narrated to us that theMessenger of Allah 0, said:Modesty (Al-Ijayâ) is good, allof it - or: Modesty (Al-1Iayâ) isall good. Bugair bin Kab said:We find in some of our books orbooks of wisdom, that some of itis tranquility and dignity for thesake of Allah and some of it isweakness. Imrân got so angrythat his eyes turned red, and hesaid: What is this? I narrate toyou from the Messenger of Allah and you quote something tocontradict it! Imrân repeatedthe Hadith and Buair repeatedhis comment, and we kept saying:He is fine, 0 Abil Nujaid, thereis nothing wrong with him."
  • 137. The Book Of Faith 136[158] Isliâq bin IbrâhImnarrated... from Imrân binHusain a HadIth similar to that ofHammâd bin Zaid (no. 157).Chapter 13. A Phrase ThatSums Up Islam[159] 62 - (38) It was narratedthat Sufyân bin Abdullâh Aft-Thaqafl said: "I said: 0Messenger of Allah, tell mesomething about Islam that I willnot need to ask anyone aboutafter you," - according to theHadIth of Abü Usâmah: "otherthan you" - "He said: Say: Ibelieve in Allah, then adherefirmly to that."Chapter 14. Clarifying TheSuperiority Of Islam, AndWhat Part Of It Is Best[160] 63 - (39) It was narratedfrom Abdullâh bin Amr that a
  • 138. The Book Of Faith 137 La .jUman asked the Messenger ofAllah : "What part of Islam isbest?" He said: "To feed others,and to greet with Salâm thosewhom you know and those whomyou do not know."[161] 64 - (40) Abdullâh binAmr bin A]-As said: "A manasked the Messenger of Allah :Which of the Muslims is best?He said: The one from whosetongue and hand the Muslims aresafe."[162] 65 - (41) It was narratedfrom Abü Juraij that he heardAbü Az-Zubair saying: I heardJâbir say: I heard the Messengerof Allah say: "The Muslim isthe one from whose tongue andhand the Muslims are safe."[163] 66 - (42) It was narratedthat Abil Müsâ said: "I said: 0
  • 139. The Book Of Faith 138 JLI tSMessenger of Allah, which(constituent of) Islam is best?He said: The one from whosetongue and hand the Muslims aresafe."[164] Yazid bin Abdullâhnarrated with this chain that theMessenger of Allah wasasked: "Which of the Muslims isbest?" And he said somethingsimilar (as no. 163).Chapter 15. Clarification OfThose Characteristics Which, If (A Person Attains Them, He Will ø,-Find The Sweetness Of Faith (S1 . t.. (1r)-W [Mo][165] 67 - (43) It was narratedfrom Anas that the Prophetsaid: "There are threecharacteristics, whoever attainsthem has found the sweetness offaith: When Allah and HisMessenger are dearer to himthan others than them, when heloves a man and does not lovehim except for the sake of Allah,and when he would hate toreturn to disbelief after Allah hassaved him from it, as he wouldhate to be thrown into the fire."
  • 140. The Book Of Faith 139 [1661 68 - ( ... ) It was narratedthat Anas said: "The Messengerof Allah said: There are threethings, whoever attains them willfind the taste of faith: When heloves a man and does not lovehim except for the sake of Allah,when Allah and His Messengerare dearer to him than othersthan them, and when beingthrown into the fire is preferableto him than returning to disbeliefafter Allah has saved him fromit."[167] - ( ... ) It was narrated thatAnas said: "The Messenger ofAllah said..." a similar HadIth(as no. 166), except that he said:"... than returning to Judaism orChristianity."Chapter 16. The Obligation To I)Love The Messenger Of Allah J_jjjI,, JAtI :? }Si 4i1 J More Than Ones Family,Son, Father, And All Other )UL, .i u;JPeople; And Mention Of AnAbsolute Absence Of FaithRegarding One Who Does Not (W .i>3I)Love Him With Such Love[168] 69 - (44) It was narrated L.j [Mthat Anas said: "The Messenger
  • 141. The Book Of Faith 140of Allah said: No person is abeliever until I am dearer to himthan his family, his wealth and allof mankind." 41 :JL,J -) 59-Z 4 L5 r[169] 70 - ( ... ) It was narratedthat Anas bin Mâlik said: "TheMessenger of Allah said:None of you is a believer until Iam dearer to him than his son,his father and all of mankind."Chapter 17. The Evidence ThatOne Of The Attributes OfFaith Is To Love For OnesBrother Muslim What OneLoves For Oneself Of Goodness (A[170] 71 - (45) It was narrated 61;. (o)—V IIW•]from Anas bin Mâlik that theProphet j said: "None of you isa believer until he loves for his :JUbrother" - or he said: "for hisneighbor" - "what he loves for rhimself."
  • 142. The Book Of Faith 141 LaI[171] 72 - ( ... ) It was narratedfrom Arias that the Prophet jisaid: "By the One in WhoseHand is my soul, no one believesuntil he loves for his neighbor" -or he said: "for his brother" -"what he loves for himself."Chapter 18. Clarifying The (A JI)Prohibition Of Annoying OnesNeighbor (R i,...i) (,)t.Li ljl[172] 73 - (46) It was narratedfrom Abü Hurairah that theMessenger of Allah said: "Hewill not enter Paradise, whoseneighbor is not safe from his evilconduct."Chapter 19. Encouragement To L5 4t) - (S ç *4J1)Honor Ones Neighbor AndGuest, And The Obligation ToRemain Silent Unless One HasSomething Good To Say, AndThe Fact That All Of That Is (Y JLPart Of Faith[173] 74 - (47) It was narrated (v)-Vt [Wr]from Abü Hurairah that the
  • 143. The Book Of Faith 142Messenger of Allah said:"Whoever believes in Allah andthe Last Day, let him speak goodor else remain silent; whoeverbelieves in Allah and the LastDay, let him honor his neighbor;whoever believes in Allah and theLast Day, let him honor hisguest."[174] 75 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said:Whoever believes in Allah andthe Last Day, let him not annoyhis neighbor; whoever believes inAllah and the Last Day, let himhonor his guest; whoever believesin Allah and the Last Day, lethim speak good or else remainsilent."[175] 76 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said:..." asimilar HadIth to that of AbüHasIn (no. 174), except that hesaid: "Let him treat his neighborwell."[176] 77 - (48) It was narratedfrom Amr that he heard Nâfibin Jubair tell him, narratingfrom Abü Shuraih A1-Khuzâl,that the Prophet said:
  • 144. The Book Of Faith 143 t.aI 6Ja"Whoever believes in Allah andthe Last Day, let him treat hisneighbor well; whoever believesin Allah and the Last Day, lethim honor his guest; whoeverbelieves in Allah and the LastDay, let him speak good or elseremain silent."Chapter 20. Clarifying ThatForbidding Evil Is Part OfFaith; Faith Increases AndDecreases; Enjoining What IsGood And Forbidding What IsEvil Are Obligatory[177] 78 - (49) It was narratedthat Târiq bin ShihAb - and this isthe HadIth of AN Bakr (one ofthe narrators) - said: "The firstone to start with the Khutbah onthe day of Eid, before theprayer, was Marwân. A manstood up and said: (Shouldnt)the prayer (come) before theKhu(bah? He said: What wasthere has been left. Abü Saeedsaid: This man has done hisduty. I heard the Messenger ofAllah ç say: "Whoever amongyou sees an evil action, let himchange it with his hand (by takingaction); if he cannot, then withhis tongue (by speaking out); andif he cannot, then with his heart
  • 145. The Book Of Faith 144(by hating it and feeling it iswrong), and that is the weakestof faith."[178] 79 - ( ... ) A similar HadIth(as no. 177) was narratedconcerning the story of Marwân,and the Hadiji of Abü Saeedfrom the Prophet .[179] 80 - (50) It was narratedfrom Abü Râfi, from Abdullâhbin Masüd that the Messenger ofAllah said: "There is noProphet whom Allah sent to anynation before me, but he haddisciples and Companions amonghis nation who followed his pathand obeyed his commands. Thenafter them came generations whosaid vhat they did not do, anddid what they were notcommanded to do. Whoeverstrives against them with his handis a believer; whoever strivesagainst them with his tongue is abeliever; whoever strives againstthem with his heart is a believer.Beyond that there is not even amustard-seeds worth of faith." Abü Râfi said: "I narrated thisto Abdullâh bin Umar and hequestioned it. Then Ibn Masüd
  • 146. The Book Of Faith 145 Lacame and stayed in Qanâh.Abdullâh bin Umar wanted meto go with him to visit him (asIbn Masüd was sick), so I wentwith him. When we sat down, Iasked Ibn Masüd about thisHadIth and he narrated it to meas I had told it to Ibn Umar." Salib (one of the narrators) said:"A similar HadIth was narratedfrom Abü Râfi."[180] ( ... ) It was narrated fromAbü Râfi, the freed slave of theProphet , from Abdullâh binMasüd, that the Messenger ofAllah j said: "There was noProphet who did not havedisciples who followed hisguidance and his path," similar tothe HadIth of Sâlih (no. 179), buthe did not mention the coming ofIbn Masüd or Ibn Umarsmeeting with him.
  • 147. The Book Of Faith 146Chapter 21. People Excel OverOne Another In Faith, And TheSuperiority Of The People OfYemen In Faith[181] 81 - (51) It was narratedthat Ibn Masüd said: "TheProphet pointed with his handtowards Yemen and said: Faithis there, and harshness and hardheartedness are found among theuncouth owners of camels, wherethe horns of the 5jaitân rise,Rabiah and Mudar."[182] 82 - (52) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said: Thepeople of Yemen have come,they are tender-hearted and(true) faith is that of theYemenis, (true) understanding isthat of the Yemenis, (true)wisdom is that of the Yemenis."[183] 83 - ( ... ) It was narratedthat Abü Hurairah said: "The
  • 148. The Book Of Faith 147 LaMessenger of Allah said:..." asimilar HadIth (as no. 182).[184] 84 - ( ... ) Abü Hurairahsaid: "The Messenger of Allahsaid: There have come to youthe people of Yemen. They arekind and tender-hearted; (true)understanding is that of theYemenis, (true) wisdom is that ofthe Yemenis." [185] 85 - ( ... ) It was narratedfrom Abü Hurairah that theMessenger of Allah ; said: "Thehead of disbelief is in the east,and self-admiration andarrogance are among the peopleof horses and camels - theuncouth people who dwell intents - and tranquility is amongthe people of sheep."[186] 86 - ( ... ) It was narratedfrom Abü Hurairah that theMessenger of Allah said:"(True) faith is that of theYemenis, disbelief is towards theeast, tranquility is among thepeople of sheep, and pride andarrogance are among the uncouthpeople of horses and tents."
  • 149. The Book Of Faith 148 La[1871 87 - ( ... ) AN Hurairahsaid: "I heard the Messenger ofAllah ii say: Pride andarrogance are among the uncouthpeople of tents, and tranquility isamong the people of sheep."[188] 88 - (...) A similar HadIth(as no. 87) was narrated from Az-Zuhrl with this chain, and headded: "(True) faith is that of theYemenis, (true) wisdom is that ofthe Yemenis."[189] 89 - ( ... ) It was narratedfrom Az-ZuhrI: "Saeed bin Al-Müsâyyab told me that AbüHurairah said: I heard theProphet jW say: "The people ofYemen have come, and they arekind and tenderhearted. (True)faith is that of the Yemenis,(true) wisdom is that of theYemenis, tranquility is among thepeople of sheep, and pride andarrogance are among the uncouthpeople of tents, in the directionof the sunrise."
  • 150. The Book Of Faith 149[1901 90 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said:There have come to you thepeople of Yemen, who are kindand tender-hearted. (True) faithis that of the Yemenis, (true)wisdom is that of the Yemenis.The head of disbelief is towardsthe east."[191] ( ... ) JarIr narrated fromA]-Amash (a 1-fadIth similar tono. 189) with this chain, but hedid not mention: "The head ofdisbelief is towards the east."[192] (...) A HadIth similar tothat of JarIr (above) was narratedfrom Al-Amash with this chain,and he added: "Pride andarrogance are among the keepersof camels, and tranquility anddignity are among the keepers ofsheep."[193] 92 - (53) Jâbir binAbdullâh said: "The M. sengerof Allah said: Hard-heartedness and sternness are inthe east, and faith is among the :J c jlpeople of the Ijijâz." iIJte)jjU :J
  • 151. The Book Of Faith 150 La Chapter 22. Clarifying That NoOne Will Enter Paradise ButThe Believers; Loving TheBelievers Is Part Of Faith AndSpreading Salâm Is A MeansOf Attaining That[194] 93 - (54) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said: Youwill not enter Paradise until you(truly) believe, and you will not(truly) believe until you love oneanother. Shall I not tell you ofsomething which, if you do it, youwill love one another? Spread(the greeting of) Salâm amongstyou."[195] 94 - ( ... ) It was narratedfrom AkAmash with this chainthat he said: "The Messenger ofAllah said: By the One inWhose Hand is my soul, you willnot enter Paradise until you(truly) believe..." a IjadIthsimilar to that of Abü Muawiyahand WakI (as no.194).Chapter 23. Clarifying ThatThe Religion Is Sincerity[196] 95 - (55) It was narratedfrom TamIm Ad-DârI that theProphet said: "Religion is
  • 152. The Book Of Faith 151 Lasincerity." We said: "To whom?"He said: "To Allah, to His Book,to His Messenger, and to theA imma of the Muslims and theircommon folk."[197] 96 - ( ... ) A similar Hadt(as no. 196) was narrated fromAtâ bin YazId Al-LaithI, fromTamIm Ad-DârI, from theProphet[198] (...) A similar HadIth (asno. 197) was narrated fromTamIm Ad-DârI, from theMessenger of Allah .[199] 97 - (56) It was narratedthat Jarir said: "I gave my pledgeof allegiance to the Messenger ofAllah , to establish the Salât,pay the Zakât and be sinceretowards every Muslim."
  • 153. The Book Of Faith 152 ti4 3i -12001 98 - ( ... ) It was narratedfrom Ziyâd bin Ilaqah that heheard JarIr bin Abdullâh say: "I i -.•gave my pledge of allegiance tothe Prophet j4, to be sinceretowards every Muslim."[201] 99 - ( ... ) It was narrated tiJ.-that Jarlr said: "I gave my pledgeof allegiance to the Prophet ,to hear and obey, and heprompted to me say: In as muchas I can. (And I pledged) to besincere towards every Muslim." (6 ) L?l• 3 L; :JU ::;L;) :4Chapter 24. Clarifying That -(Faith Decreases Because OfDisobedience And Negating It P j ç*.QitFrom The One Committing (43L5 )s.The Act Of Disobedience, WithThe Meaning Of Negating Its (...Completion[202] 100 - (57) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said: Noadulterer is a believer at the time heis committing adultery; no thief is abeliever at the time he is stealing;no drinker of wine is a believer atthe time he is drinking it."
  • 154. The Book Of Faith 153 It was narrated that AbüHurairah used to add to thesewords: "No plunderer who takesthat which is precious whilepeople are looking on is abeliever at the time he isplundering."[203] 101 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah 4a said: Noadulterer..." and he narrated asimilar HadIth (as no. 202),mentioning plunder but notmentioning that which isprecious. A HadIth similar to that of AbüBakr (no. 202) (one of thenarrators) was narrated fromAbü Hurairah from theMessenger of Allah , without(mention of) plunder.
  • 155. The Book Of Faith 154 La[204] 102 - (...) A HadIth similarto that of Uqail bin Az-ZuhrI(no. 202) was narrated from AbüHurairah from the Prophet ii (inwhich) he mentioned "plunder"but he did not mention "thatwhich is precious."[205] 103 - ( ... ) Humaid binAbdur-Rahmân narrated fromAbü Hurairah, from the Prophet (the same as no. 202).[206] Al-Alâ bin Abdul-Rahmân said (the same as no.202) narrating from AbüHurairah, from the Prophet .[207](...) (The same as no. 202)was narrated from Abü Hurairah,from the Prophet . All of theseare like the HadIth of Az-ZuhrI,except that Al-Alâ and Safwan
  • 156. The Book Of Faith 155 LQbin Sulaim do not mention intheir Ijadith "while the peopleare looking on". In the Had ofHammâm it says: "He is not abeliever when he is plunderingwhile the believers are lookingon" and he added: "And none ofyou is a believer when he stealsfrom the spoils of war. So bewareof these evils, beware of theseevils."[208] 104 - ( ... ) It was narratedfrom Abü Hurairah that theProphet said: "No adulterer isa believer at the time he iscommitting adultery; no thief is abeliever at the time he is stealing;no drinker of wine is a believer atthe time he is drinking it; butrepentance may be acceptedafterwards."[209] 105 - ( ... ) It was narratedfrom Abü Hurairah andattributed to the Prophet : "Noadulterer is a believer at the timehe is committing adultery," thenhe mentioned a HadIth similar tothat of Shubah (no. 208).Chapter 25. The (jiL.JI JLa- t) - (ioCharacteristics Of The (Hypocrite[210] 106 - (58) It was narrated
  • 157. The Book Of Faith 156 tthat Abdullâh bin Amr said:"The Messenger of Allah said:There are four characteristics,whoever has them all is a purehypocrite, and whoever has oneof its characteristics, he has oneof the characteristics ofhypocrisy, until he gives it up:When he speaks he lies, when hemakes a covenant he betrays it,when he makes a promise hebreaks it, and when he disputeshe resorts to obscene speech." Inthe narration of Sufyân (one ofthe narrators) it is: "And if hehas one of them, he has one ofthe characteristics of hypocrisy,"[211] 107 - (59) It was narratedfrom AbU Hurairah that theMessenger of Allah lJ said: "Thesigns of the hypocrite are three:When he speaks he lies, when hemakes a promise he breaks it,and when he is entrusted withsomething he betrays that trust."[212] 108 - (...) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said:
  • 158. The Book Of Faith 157There are three signs of thehypocrite: "When he speaks helies, when he makes a promise hebreaks it, and when he isentrusted with something hebetrays that trust."[213] 109 - ( ... ) Ala binAbdur-Rahmân narrated it withthis chain and said: "The signs ofthe hypocrite are three, even ifhe fasts, prays and claims to be aMuslim."[214] 110 - (...) It was narratedthat AN Hurairah said: "TheMessenger of Allah said..." aHaduJj similar to that of Yahyâbin Muhammad from A]-Alâ (asno. 213), and he mentionedtherein: "Even if he fasts, praysand claims to be a Muslim."Chapter 26. Clarifying The Jt- 1:r! - (rCondition Of Faith For One !)L:iI4JIiWho Says To His MuslimBrother: 110"fir (To l)(Disbeliever)."[215] 111 - (60) It was narrated [yoJ
  • 159. The Book Of Faith 158from Ibn Umar that the Prophet jç said: "If a man declares hisbrother to be a disbeliever, it willapply to one of them."[216] ( ... ) Ibn Umar said: "TheMessenger of Allah said: Anyman who says to his brother: "0disbeliever," it will apply to oneof them. Either it is as he said,otherwise it will come back tohim."[217] 112 - (61) It was narratedfrom Abü Dharr that he heardthe Messenger of Allah say:"Any man who knowinglyattributes himself to someoneother than his father is guilty ofdisbelief. Whoever claimssomething that does not belongto him is not one of us; let himtake his place in Hell. Whoevercalls a man a disbeliever (Kâfir)or says to him: 0 enemy ofAllah! when he is not like that, itwill rebound upon him."
  • 160. The Book Of Faith 159Chapter 27. Clarifying The (TVCondition Of The Faith OfOne Who Knowingly Denies ,.,His Father (T 11 i>..) l)[218] 113 - (62) AN Hurairah ()-W [YA]said: "The Messenger of Allahsaid: Do not deny your fathers,for whoever denies his father isguilty of disbelief." ut. )) :Ji 3 :JZ[219] 114 - (63) It was narratedthat Abü Uthmân said: "WhenZiyâd was attributed (to someonewho was not his father), I metAbü Bakrah and said to him:What is this that you have done?I heard Sad bin AbI Waqqâs say:My own two ears heard theMessenger of Allah ; say:Whoever claims after havingbecome Muslim to belong tosomeone who is not his father,knowing that he is not his father,Paradise will be forbidden tohim. Abü Bakrah said: I alsoheard it from the Messenger ofAllah ."[220] 115 - (...) It was narrated ti.; ( ... )- to En]that Sad and AbÜ Bakrah both
  • 161. The Book Of Faith 160said: "My two ears heard - andmy heart understood -Muhammad say: Whoeverclaims to belong to someone ft ft -----.- ftother than his father, knowing J, , .i - 0that he is not his father, Paradisewill be forbidden to him." : .;i4J 6 ;Chapter 28. CIarilring The J,.,$ .) - (AWords Of The Prophet : LJl :ç JI"Insulting A Muslim Is An EvilAction And Fighting Him Is (v iJ) (5M 40,Disbelief (Kufr)"[2211 116 - (64) It was narrated [rr1that Abdullâh bin Masüd said:"The Messenger of Allah said:Insulting a Muslim is an evilaction and fighting (Qital) him isdisbelief (Klfr)."
  • 162. The Book Of Faith 161 i..jL.[222] 117 - ( ... ) A similar HadIt/(no. 221) was narrated from AbüWãil, from Abdullâh, from theProphet .Chapter 29. Clarifying TheMeaning Of The Statement OfThe Prophet j: "Do NotRevert To Disbelievers (Kufar)After I Am Gone, Striking OneAnothers Necks"[223] 118 - ( 65) It was narratedfrom All bin Mudrik that heheard Abü Zurah narrating thathis grandfather JarIr said: "TheProphet said to me during theFarewell Pilgrimage: Tell thepeople to be quiet. Then he said:Do not revert to disbelievers(Kuffar) after I am gone, strikingone anothers necks."[224] 119 - ( 66) A similarHadIth (no. 223) was narratedfrom Ibn Umar, from theProphet .
  • 163. The Book Of Faith 162[2251 120 - ( ... ) It was narratedfrom Abdullâh bin Umar thatthe Prophet said during theFarewell Pilgrimage: "Woe toyou! Do not revert to disbelievers(Kuffar) after I am gone, strikingone anothers necks."[226] ( ... ) A Hadiih similar tothat narrated by hubah fromWâqid (no. 225) was narratedfrom Ibñ Umar from theMessenger of Allah .Chapter 30. Use Of The WordKufr With Regard ToSlandering Peoples LineageAnd Wailing 0[2271 121 - (67) It was narratedthat Abü Hurairah said: "TheMessenger of Allah 0, said:There are two things that arecommon among people that aredisbelief (Kufr): Slanderingpeoples lineage and wailing forthe deceased."
  • 164. The Book Of Faith 163 L t1Chapter 31. Calling A RunawaySlave A Kâfir[228] 122 - (68) It was narratedfrom JarIr that he heard Ash-ShabI say: "Any slave who runsaway from his masters is guilty ofKufr, until he goes back to them." Mansür (one of the narrators)said: "By Allah, it was narratedfrom the Prophet , but I wouldnot like it to be narrated fromme here in Al-Basrah."[229] 123 - (69) It was narratedthat JarIr said: "The Messengerof Allah said: Any slave whoruns away has forfeitedprotection."[230] 124 - (70) It was narratedthat A -ShabI said: "JarIr binAbdullâh used to narrate thatthe Prophet said: If a slaveruns away, no Salât will beaccepted from him."
  • 165. The Book Of Faith 164 La4i .Chapter 32. Clarifying TheKufr Of One Who Says: "WeGot Rain Because Of The ( i>.) (,JtStars."[231] 125 - (71) It was narratedthat Zaid bin Khâlid A]-JuhanIsaid: "The Messenger of Allah;led us in Salât As-Subh at Al- udaybiyah, after it had rainedduring the night. When hefinished, he turned to the peopleand said: Do you know whatyour Lord said? They said:Allah and His Messenger knowbest. He said: He said, "Thismorning some of My slavesbelieve in Me and somedisbelieve. As for the one whosaid: We got rain by the bountyand mercy of Allah, he is abeliever in Me and a disbelieverin the stars. But as for the onewho said, We got rain by virtueof such and such a star, he is adisbeliever in Me and a believerin the stars."[232] 126 - (72) It was narratedfrom Ubaidullâh bin Abdullâhbin Utbah that Abü Hurairahsaid: "The Messenger of Allah JJ -said: Do you not know what yourLord, the Mighty and Sublime, :Jsaid? He said: "I do not bestowany blessing upon My slaves but[some of them] become ._l L) Jdisbelievers and say: The star, itis by virtue of the stars."
  • 166. The Book Of Faith 165[233] ( ... ) It was narrated fromAbü Hurairah that theMessenger of Allah ii said:"Allah does not send down anyblessing from heaven but some ofthe people become disbelieversthereby. Allah sends down rainand they say: Such and such astar." According to the Hadith ofA1-MurâdI: " virtue of suchand such a star."[234] 127 - (73) Ibn Abbâssaid: "Rain fell at the time of theMessenger of Allah () and theProphet () said: Some of thepeople have become grateful andsome have become disbelievers.They said: "This is the mercy ofAllah," but some said: "Thefulfillment of such and such astar." Then these Verses wererevealed: "So I swear by thesetting of the stars" until hereached: "And instead (of
  • 167. The Book Of Faith 166 t.aJJI 6jVS .thanking Allah) for the provisionHe gives you, you deny (Him by : 0i iJi :Ji UL.~ Ldisbelief)!" [] L : .[M-YOChapter 33. Evidence That i JiJi .1) - (Love Of The Ansâr And AllIs A Part Of Faith And A Sign L La rThereof; Hating Them Is A 4L4AcJ >o r° g,aiuSign Of Hypocrisy ( (t.I[235] 128 (74) It was narrated -that Abdullâh bin Abdullâh binJabr said: "I heard Anas say:The Messenger of Allah said:"The sign of the hypocrite ishatred of the Ansâr, and the sign JU J Lfl :J -of the believer is love of the )) :çuAnsâr." L :4i 2 (.JL[236]( ... )It was narrated fromAjias that the Prophet said:"Love of the Ancâr is a sign of :L- 1;faith, and hatred of them is a signof hypocrisy." r :JU[237] 129 (75) It was narrated -that Adiyy bin Thâbit said: "Iheard Al-Barâ narrate that the :3Prophet said concerning the[1] A1-Wâqiah 56:75-82.
  • 168. The Book Of Faith 167Ansâr. No one loves them but abeliever, and no one hates thembut a hypocrite. Whoever lovesthem, Allah will love him, andwhoever hates them, Allah willhate him."[238] 130 - (76) It was narratedfrom Abü Hurairah that theMessenger of Allah 0, said: "Noman who believes in Allah andthe Last Day hates the Anâr."[239] - (77) It was narrated thatAbü Saeed said: "The Messengerof Allah said: No man whobelieves in Allah and the LastDay hates the Anâr."[240] 131 - (78) It was narratedthat Zirr said: " Ali said: By theOne Who split the seed and
  • 169. The Book Of Faith 168created the soul, the [unlettered]Prophet j4T, affirmed to me: "Noone loves me except a believerand no one hates me except ahypocrite."Chapter 34. Clarifying That 44;) - (r i ç *.J)Faith Decreases WithShortcomings In Obedience, JAnd The Word Kufr May BeUsed With Regard To Matters aLp A l iJ 3)UjOther Than Disbelief In Alliih, (j,LiL,SS (.4Such As Ingratitude ForBlessings And Not FulfillingOnes Duties[241] 132 - (79) It was narratedfrom Abdullâh bin Umar thatthe Messenger of Allah said:"0 women, give in charity and ? -Lpray a great deal for forgiveness,for I have seen that you are themajority of the people of theFire." A wise woman among !L3 )) :3them said: "Why is it, 0Messenger of Allah, that we are j;the majority of the people of OiYS .;i; Lthe Fire?" He said: "You cursea great deal and are ungrateful(Takfnrna) to your husbands. Ihave never seen anyone sodeficient in intellect andreligion, more overwhelming toa man of wisdom and reason
  • 170. The Book Of Faith 169than you." She said: "0Messenger of Allah, what does i1 ,Li L !I Jdeficient in intellect and religionmean?" He said: "As for lackingin intellect, the testimony of two L 3L u4i Jwomen is equivalent to thetestimony of one man - this isdeficiency in intellect. And (a .UAi)woman) does not perform Saidtfor several days, and she doesnot fast (during her menses) inRamadân - this is deficiency inreligion."[242] A similar report (no. 241) :Wii 4Jwas narrated from Ibn Al-Hâdwith this chain. . LI[243] (80) A similar HadIth (no.241) was narrated from AbüHurairah from the Prophet .
  • 171. The Book Of Faith 170Chapter 35. Clarifying TheUsage Of The Word Kâfir ForOne Who Abandons SaII4t[244] 133 - (81) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said:When the son of Adam recites aVerse of prostration andprostrates, the _S_ha4ân withdraws,weeping and saying: "Woe untohim" - and according to thereport of Abü Kuraib: "Woe untome - the son of Adam wascommanded to prostrate and heprostrated, so Paradise will behis; I was commanded toprostrate and I refused, so theFire is mine."[245] - ( ... ) Al-Amash narrateda similar report (as no. 244) withthis chain, except that he said: "Idisobeyed, so the Fire is mine."[246] 134 - (82) It was narratedthat Abü Sufyân said: "I heardJâbir say: I heard the Prophetsay: "Between a man and Shirkand Kufr there stands his givingup the alât."[2471( ... ) Jâbir bin Abdullâh
  • 172. The Book Of Faith 171said: "I heard the Messenger ofAllah say: Between a manand Shirk and Ku there stands frhis giving up the alât." .((5LiI ±1JIChapter 36. Clarifying That t) - (Faith In Allah Most High IsThe Best Of Deeds (JL. t I J.,ail )tA 4 (ro iJI)[248] 135 - (83) It was narratedthat Abü Hurairah said: "TheMessenger of Allah wasasked: Which deed is best? Hesaid: Faith in Allah, the Mightyand Sublime. It was said: Thenwhat? He said: Jihâd in thecause of Allah." It was said:Then what? He said: HajjunMabruir." 11 According to thereport of Muhammad bin Jafar,the Messenger of Allah said:"Faith in Allah and HisMessenger."[249] A similar report (no. 248)was narrated from Az-ZuhrI withthis chain.Ill They say it is the accepted 1!ajj, or the one free of sin.
  • 173. The Book Of Faith 172[250] 136 - (84) It was narratedthat Abü Dharr said: "I said: 0Messenger of Allah, which deedis best? He said: Faith in Allahand Jihâd in His cause. I said:Which slaves are the best (to setfree)? He said: Those who aremost valuable to their mastersand whose price is the highest. Isaid: What if I cannot do that?He said: Then help the one whois skilled, or do something for theone who is unskilled. I said: 0Messenger of Allah, what do youthink if I am unable to do anygood deeds? He said: Refrainfrom doing evil to people, forthat is an act of charity on yourpart."[251] (...) A similar HadIth (no.250) was narrated from AbuPharr from the Prop
  • 174. The Book Of Faith 173[252] 137 - (85) It was narratedthat Abdullâh bin Masüd said:"I asked the Messenger of Allah : Which deed is best? Hesaid: The Salât offered on time.I said: Then what? He said:Honoring ones parents. I said:Then what? He said: Jihâd inthe cause of Allah. And I did notask any more out ofconsideration for him."[2531 138 - ( ... ) It was narratedthat Abdullâh bin Masüd said:"I said: 0 Prophet of Allah,which deeds will bring me closerto Paradise? He said: The Salâton time. I said: What else, 0Prophet of Allah? He said:Honoring ones parents. I said:What else, 0 Prophet of Allah?He said: Jthâd in the cause ofAllah."[254] 139 - ( ... ) It was narratedfrom Al-Walld bin A]-Ayzâr thathe heard Abü Amr Ash-ShaibânIsay: "The owner of this house" -and he pointed to the house ofAbdullâh - "told me: I asked the
  • 175. The Book Of Faith 174 LaMessenger of Allah : "Whichdeed is dearest to Allah?" Hesaid: "The Salât offered on time."I said: "Then what?" He said:"Then honoring ones parents." Isaid: "Then what?" He said:"Then Jihâd in the cause ofAllah." He said: He told methis, and if I had asked more, hewould have told me more."[255] ( ... ) Shubah narratedsomething similar (as no. 259)with this chain, and added: "andhe pointed to the house ofAbdullâh, but he did notmention his name."[256] 140 - ( ... ) It was narratedfrom Abdullâh that the Prophet said: "The best of deeds arethe Salât offered on time andhonoring ones parents."Chapter 37. Clarifying ThatShirk Is The Worst Of Sins,And The Worst Sins AfterShirk[257] 141 - (86) It was narrated 61. (M)— t [ovIthat Abdullâh said: "I asked theMessenger of Allah : Whichsin is the worst before Allah? Hesaid: Attributing a partner toAllah when He (is the One Who)
  • 176. The Book Of Faith 175 LQI 60 ahas created you. I said to him:That is indeed grievous. I said:Then what? He said: Thenkilling your child for fear that hemay share you food. I said:Then what? He said: Thencommitting adultery with yourneighbors wife."[258] 142 - ( ... ) It was narratedthat Amr bin ShurahbIl said:"Abdullâh said: A man said: "0Messenger of Allah, which sin isworst before Allah?" He said:"Ascribing a partner to Allahwhen He (is the One Who) hascreated you." He said: "Thenwhat?" He said: "Killing yourchild for fear that he may shareyour food." He said: "Thenwhat?" He said: "Committingadultery with your neighborswife." Then Allah, the Mightyand Sublime, revealed thefollowing words confirming that:"And those who invoke not anyother Ilâh (god) along with Allah,nor kill such person as Allah hasforbidden, except for just cause,nor commit illegal sexualintercourse and whoever doesthis shall receive thepunishmentJ11 A1-Furqân 25:68.
  • 177. The Book Of Faith 176Chapter 38. The Major Sins W - (rA Jl)And The Most Serious OfThem (rv (,[259] 143 - (87) Abdur-Rahmân bin AbI Bakrah narratedthat his father said: "We werewith the Messenger of Allahand he said: Shall I not tell youof the worst of major sins? -(and the Prophet repeated it)three times - Associating otherswith Allah, disobeying onesparents, and bearing false witness- or false speech. The Messengerof Allah was lying down, thenhe sat up and kept repeating ituntil we said: Would that hemight fall silent."[260] 144 - (88) It was narratedfrom Anas that the Prophetsaid concerning major sins:"Associating others with Allah,disobeying ones parents, murderand false speech."[261] ( ... ) Ubaidullâh bin AbIBakrah narrated: "I heard Anasbin Mâlik say: The Messenger ofAllah ; mentioned major sins -or Prophet jW was asked aboutmajor sins - and he said:"Associating others with Allah,
  • 178. The Book Of Faith 177murder and disobeying onesparents." And he said: "Shall Inot tell you of the worst of majorsins?" He said: "False speech" -or "false testimony." hubahsaid: "I think he probably saidfalse testimony."[262] 145 - (89) It was narratedfrom Abü Hurairah that theMessenger of Allah said:"Avoid the seven destroyers." Itwas said: "What are they, 0Messenger of Allah?" He said:"Associating others with Allah(Shirk); witchcraft; killing a soulwhom Allah has forbidden us tokill, except for a right that is due;consuming orphans wealth;consuming Ribâ; fleeing from thebattlefield; and slandering chaste,innocent women." [263] 146 - (90) It was narratedfrom Abdullâh bin Amr bin Al-As that the Messenger of Allah ç said: "One of the major sins isa mans insulting his parents."They said: "0 Messenger ofAllah, would a man insult hisparents?" He said: "Yes, when heinsults the father of another man,who then insults his father, or heinsults (the other mans) mother,
  • 179. The Book Of Faith 178and he (the other man) theninsults his mother."[264] ( ... ) A similar report (asno. 263) was narrated from Sadbin IbrâhIm with this chain.Chapter 39. The Prohibition OfPride And Definition Of It (rA (4t,,[265] 147 - (91) It was narratedfrom Abdullâh bin Masüd thatthe Prophet j said: "No onewho has an atoms-weight ofpride in his heart will enterParadise." A man said: "What ifa man likes his clothes to lookgood and his shoes to lookgood?" He said: "Allah isBeautiful and loves beauty. Pridemeans rejecting the truth andlooking down on people."[266] 148 - ( ... ) It was narrated
  • 180. The Book Of Faith 179 ,LaIthat Abdullâh said: "TheMessenger of Allah ç said: Noone in whose heart is faith theweight of a mustard-seed willenter the Fire, and no one inwhose heart is arrogance theweight of a mustard-seed willenter Paradise."[267] 149 - ( ... ) It was narratedfrom Abdullâh that the Prophetji said: "No one in whose heartis pride the weight of a speck willenter Paradise."Chapter 40. The Evidence ThatThe One Who Dies NotAssociating Anything WithAllah Will Enter Paradise, AndThe One Who Dies An IdolatorWill Enter The Fire (rs J)[268] 150 - (92) It was narrated ()—O [rA]from Shaftq, from Abdullâh -(one of the narrators) WakI said:"That the Messenger of Allahsaid;" (one of the narrators) IbnNumair said: "I heard the JU-Messenger of Allahsay" -"Whoever dies associating -anything with Allah will enter the L )i :JZ
  • 181. The Book Of Faith 180 LaIFire." I said: "And whoever diesnot associating anything withAllah will enter Paradise."[269] 151 - (93) It was narratedthat Jâbir said: "A man came tothe Prophet and said: 0Messenger of Allah, what are thetwo things that decide a personsend? He said: Whoever dies notassociating anything with Allahwill enter Paradise, and whoeverdies associating anything withAllah will enter the Fire."[270] 152 - ( ... ) Jâbir binAhdullâh said: "I heard theMessenger of Allah say:Whoever meets Allah notassociating anything with Himwill enter Paradise, and whoevermeets Him associating anythingwith Him will enter the Fire."[271] ( ... ) It was narrated fromJâbir that the Prophet of Allah said something similar (as no.270).
  • 182. The Book Of Faith 181 LaI[272] 153 (94) Al-Marür binSuwaid said: "I heard AN Dharrnarrating that the Prophetsaid: JibrâIl, came to me andgave me the glad tidings thatanyone among your Ummah whodies not associating anything withAllah will enter Paradise. I said: L :J"Even if he commits adultery ortheft?" He said: "Even if hecommits adultery or theft." jyr-t :)I][273] 154 - ( ... ) Abü iharr said: [vr]"I came to the Prophet 0, and hewas sleeping, covered with a U 01white garment. Then I came backand he was (still) sleeping. ThenI came back and he had : Iawakened. I sat down with himand he said: There is no person UI L) LS UIwho says La ilâha illallâh and dies 40iJI 4 Ibelieving in that, but he will enterParadise. I said: Even if hecommits adultery and theft? Hesaid: Even if he commits I dc.adultery and theft, (and he said - 55 o iit) three times, and the fourthtime he said: In spite f Abü J1 :JU Ii)) :jLi harr." Abü Dharr out ftsaying: "In spite of Abü jarr." 3j :3 ij 3j :1 L 3iD :ji LJ°.
  • 183. The Book Of Faith 182 :JChapter 41. The Prohibition OfKilling A Disbeliever After He :)tJSays Lii ihiiha illahiih (. i)[274] 155 - (95) It was narratedthat A]-Miqdâd bin Al-Aswadsaid: "0 Messenger of Allah,what do you think if I meet aman from among the disbelievers,and he fights me and cuts off oneof my hands with the sword, thenhe takes shelter from me behinda tree and says, I submit toAllah. Should I kill him, 0Messenger of Allah, after he saysthat?" The Messenger of Allah j- - "Do not kill him." I said:0 Messenger of Allah, he cut offmy hand, then he said that aftercutting it off! Should I kill him?The Messenger of Allah A said:"Do not kill him, for if you killhim he will be in the positionthat you were in before you killedhim, and you will be in theposition that he was in before hesaid what he said."[275] 156 - ( ... ) It was narrated
  • 184. The Book Of Faith 183from Az-ZuhrI (the same I-Iadiij,no. 274) with this chain.According to the Ijadltj of Al-Awzâi and Ibn Juraij theProphet said: "I submit toAllah," as in the IjadIth of Al-Laith (a narrator). In the HadIth 7;of Mamar (another narrator) itsays: "When I knelt down to killhim he said: La ilâha illallâh." 1;t :J jiLhl 3 - V :JU[276] 157 - ( ... ) Ubaidullâh binAdiyy bin M-iyâr narratedthat A]-Miqdâd bin Amr - bin :37;I:7;iAl-Aswad - Al-KindI, who was anally of Banü Zuhrah and was oneof those who had been present at , --(battle of) Badr with theMessenger of Allah , said: "0Messenger of Allah , what doyou think if I meet a man fromamong the disbelievers?" Then ;- L:;-he mentioned a HadIth similar tothat of Al-Laith (no. 275). i4 W JL, :3L[277] 158 - (96) It was narrated ()-OA [vv]that Usâmah bin Zaid - and thisis the HadIth of Ibn AbI Shaibah :Zt7;I
  • 185. The Book Of Faith 184- said: "The Messenger of Allah sent us on a campaign, and inthe morning we attacked Al-Huruqât of Juhainah. I caught upwith a man and he said: La ilâhaillallâh, but I stabbed him. ThenI felt troubled by that, and I toldthe Prophet about it. TheMessenger of Allah said: Didhe say La ilâha illallâh and youkilled him? I said: 0 Messengerof Allah, he only said it for fearof the weapon. He said: Did youopen his heart to find outwhether he said it (out of fear) ornot? And he kept repeating ituntil I wished that I had becomeMuslim on that day." Sad said:"By Allah, I will not kill aMuslim until the one with thebelly - meaning Usâmah -approves of killing him." A mansaid: "Doesnt Allah say: "Andfight them until there is no moreFitnah and the religion will all befor Allâh 1 Sad said: "Wefought them so that there wouldbe no Fitnah but you and your companions want to fight themso that there will be Fitnah."[278] 159 - ( ... ) Usâmah binZaid bin Hirithah narrated: "TheLi] Al-Anfâl 8:39.
  • 186. The Book Of Faith 185 LaI yaMessenger of AllahilJ sent us toA1-Huraqah of Juhainah, wherewe attacked the people in themorning and defeated them. Aman from among the Anâr and Icaught one of their men, andwhen we overpowered him, hesaid: La ilâha illallâh. The AnsârIleft him alone but I stabbed himwith my spear and killed him.When we came back, news ofthat reached the Prophet andhe said to me: 0 Usâmah, didyou kill him after he said La ilâhaillallâh? I said: 0 Messenger ofAllah, he was only trying toprotect himself. He said: Didyou kill him after he said La ilâhaillallâh? and he kept repeating ituntil I wished that I had notbecome Muslim before that day."[279] 160 - (97) It was narratedfrom Safwan bin Muhriz thatJundab bin Abdullâh Al-Baj allsent word to Asas bin Sulâmahat the time of the Fitnah of IbnAz-Zubair, saying: "Gathertogether a number of yourbrothers for me so that I may talkto them." He sent a messenger tothem (his brothers), and whenthey had gathered, Jundab came,wearing a yellow Burnus, andsaid: "Tell me what you weretalking about." They spoke, andwhen it was his turn he loweredthe hood of the Burnus from his
  • 187. The Book Of Faith 186head and said: "I have come toyou, and I shall narrate to youfrom your Prophet . TheMessenger of Allah sent aparty of Muslims to some of theidolators and they met in battle.There was one man among theidolators who, whenever hedecided to attack a man amongthe Muslims, would attack himand kill him. There was a manamong the Muslims who waswaiting for him to drop his guard,and we used to say amongourselves that he was Usâmahbin Zaid. When he raised hissword, (that idolator) said Lailâha illallah, but he killed him.The harbinger of glad tidingswent to the Prophet 0,, whoasked him (about the battle) and he told him, including the storyof what had happened to thatman. The Prophet 0, called himand asked him: Why did you kill him? He said: 0 Messenger ofAllah, he had caused a great dealof harm to the Muslims, and he killed so-and-so and so-and-so -naming a number of men - andwhen he saw the sword he saidLa ilâha illallâh. The Messengerof Allah j said: Did you kill him? He said: Yes. He said:What will you do with La ilâhaillallâh when it comes on the Dayof Resurrection? He said: 0 Messenger of Allah, pray forforgiveness for me. He said:What will you do with La ilâha
  • 188. The Book Of Faith 187illallâh when it comes on the Dayof Resurrection? And he said no 5L4)) :J3jmore than What will you do with I itLa ilâha illallâh when it comes onthe Day of Resurrection?"Chapter 42. The Saying Of TheProphet : "Whoever BearsWeapons Against Us Is NotOne Of Us."[280] 161 - (98) It was narratedfrom Ibn Umar that the Prophet said: "Whoever bears weaponsagainst us is not one of us."[281] 162 - (99) It was narratedfrom Iyâs bin Salamah, from hisfather, that the Prophet said:"Whoever draws his swordagainst us is not one of us."[282] 163 - (100) It wasnarrated from Abü Müsâ that the
  • 189. The Book Of Faith 188Prophet said: "Whoever bearsweapons against us is not one ofus.,Chapter 43. The Saying Of TheProphet : "Whoever Deceives y4)) LUs Is Not One Of Us."[283] 164 - (101) It was (—YU {YM]narrated from Abü Hurairah thatthe Messenger of Allah said:"Whoever bears weapons againstus is not one of us, and whoeverdeceives us is not one of us."[284] - (102) It was narratedfrom Abü Hurairah that theMessenger of Allah ç passed bya pile of foodstuff; he put hishand (deep) in it and found thatit had gotten wet. He said: Whatis this, 0 seller of the foodstuff?He said: It got rained on, 0Messenger of Allah. He said:Why dont you put it on top ofthe food so that people can seeit? Whoever deceives (people)does not belong to me."
  • 190. The Book Of Faith 189Chapter 44. The Prohibition Of - (UStriking Ones Cheeks, Tearing cth iI jOnes Garment And CallingWith The Calls Of Jâhiliyyah (r (Lt.uiI[285] 165 - (103) It wasnarrated that Abdullâh said:"The Messenger of Allah ii said:He is not one of us who strikeshis cheeks, tears his garment, orcries with the cry of theJâhiliyyah."[286] 166 - ( ... ) A similar HadIth ( .. . )- i I I [IMJ(no. 285) was narrated from Al-Amash with this chain, but he :Zsaid: "And tears and cries." o :J tL4 -41
  • 191. The Book Of Faith 190 LQ[287] 167 - (104) Abü Burdahbin Abi Müsâ said: "Abü Müsâwas stricken with pain and lostconsciousness, and his head wasin the lap of a woman of hishousehold. A woman of hishousehold began to wail and hewas unable to stop her. When heregained consciousness he said: Idisavow myself of that of whichthe Messenger of Allah çdisavowed himself, for theMessenger of Allah disavowedhimself of any woman who wails,shaves her head or tears hergarment."[288] - ( ... ) It was narrated thatAbdur-Rahmân bin YazId andAbü Burdah bin AbI Müsâ said:"Abü Müsâ lost consciousnessand his wife, Umm Abdullâh,wailed loudly. Then he woke upand said: Do you not know thatthe Messenger of Allah said:"I disavow myself of the one whoshaves his head, wails and tears(his garment)?"[289] (...) This HadIth was alsonarrated from Ribl bin IIirâh,from Abü Müsâ, from theProphet , but in the Had ofIyâd AI-Aarl (a narrator) itsays: "He is not one of us..." andnot, "I disavow myself..."
  • 192. The Book Of Faith 191 )t.IChapter 45. Clarifying TheEmphatic Prohibition Of An-NamImah (Malicious Gossip)[290] 168 - (105) It wasnarrated from Huhaifah that heheard that a man was spreadingmalicious gossip. Uuaifah said:"I heard the Messenger of Allah ç say: No one who spreadsmalicious gossip will enterParadise."[291] 169 - ( ... ) It was narratedthat Hammâm bin Al-Hârithsaid: "A man used to tell tales tothe governor. We were sitting inthe Masjid and the people said:This is one of those who telltales to the governor. He came
  • 193. The Book Of Faith 192 Laand sat with us, and Hudhaifahsaid: I heard the Messenger of J:JULjLAllah say: No one who tellsmalicious tales will enterParadise. :a 3[292] 170 - ( ... ) It was narratedthat Hammâm bin Al-Hârithsaid: "We were sitting withHudhaifah in the Masjid when a j_man came and sat with us, and itwas said to Hudhaifah: This man J iiU ij - :tells things to the ruler.Hudhaifah said - wanting theman to hear him - I heard the :JtMessenger of Allah say: Noone who tells malicious tales will Lenter Paradise. " J. I 3LJ :-Chapter 46. Clarifying TheEmphatic Prohibition Of LettingOnes Garment Hang Below TheAnkles (Isbâl), RemindingOthers Of Ones Gift And SellingGoods By Means Of A FalseOath; Mention Of The Three ToWhom Allah, Most High, WillNot Speak On The Day OfResurrection, Nor Look AtThem, Nor Sanctify Them, AndTheirs Will Be A PainfulTorment[293] 171 - (106) It was
  • 194. The Book Of Faith 193 LInarrated from Abü Dharr thatthe Prophet said: "There arethree to whom Allah will not ft -speak on the Day ofResurrection, nor will He look atthem nor sanctify them, andtheirs will be a painful torment."The Messenger of Allah jotrepeated it three times. AbüPharr said: "May they be lostand doomed; who are they, 0Messenger of Allah?" He said:"The one who lets his Izâr (lowergarment) hang below his ankles,the one who reminds others (ofhis gifts), and the one who sellshis product by means of a falseoath."[294] (...) It was narrated fromAbü Pharr that the Prophetsaid: "There are three to whomAllah will not speak on the Dayof Resurrection: The one whodoes not give a gift but hereminds the recipient (of hisgenerosity); the one who sells hisproduct by means of a false oath;and the one who lets his Izârhang below his ankles."[2951 It was narrated thatShubah said: "I heard Sulaimân(narrate) with this chain, and hesaid: Three to whom Allah willnot speak, nor will He look at :JU Ii 1L J
  • 195. The Book Of Faith 194them nor sanctify them, andtheirs will be a painful torment." •ç.t[296] 172 - (107) It wasnarrated that Abü Hurairah said:"The Messenger of Allah said:There are three to whom Allahwill not speak on the Day ofResurrection, nor will He sanctifythem - Abü Muâwiyah (one ofthe narrators) said: nor will Helook at them - and theirs will bea painful torment: An old manwho commits unlawful sexualrelations, a king who tells lies,and a poor man who isarrogant."[297] 173 - (108) It wasnarrated that Abü Hurairah said- and this is the HadILh of AbüBakrt11 -: "The Messenger ofAllah jW said: There are three towhom Allah will not speak on theDay of Resurrection, nor will Helook at them or sanctify them,and theirs will be a painfultorment: A man who has surpluswater in the desert which hewithholds from a wayfarer; a manwho sells his goods to a manafter Asr, swearing by Allah thathe bought it for such-and-such aprice, and (the other man)believes him although that is notthe case; and a man who onlyswears allegiance to a ruler for Abü Bakr Ibn AbI Shaibah, the famous HadIjiz scholar, one of the two from whom Imâm Muslim heard this narration.
  • 196. The Book Of Faith 195 LaIthe sake of worldly gain, and ifhe gives him something of that,he is loyal to him, and if he doesnot give him anything, he is notloyal."[298] (...) A similar report wasnarrated from Al-Amash (No.297) with this chain, except thathe said: "A man who offers tosell his goods to another man..."[299] 174 - ( ... ) It was narratedthat Abü Hurairah said - and I(the narrator) think he attributedit to the Prophet -: "There arethree to whom Allah will notspeak on the Day ofResurrection, nor will He look atthem, and theirs will be a painfultorment: A man who swears anoath after Acr prayer in order tounlawfully take the property ofanother Muslim" - and the restof his HadIth is similar to theHadIth of Al-Amash (no. 297).Chapter 47. Clarifying The - (vEmphatic Prohibition AgainstKilling Oneself; The One WhoKills Himself With SomethingWill Be Punished With It In 4, j1i;The Fire; And That No One (L L?Will Enter Paradise But AMuslim ([300] 175 - (109) It was t1. (.)-VO Er..]
  • 197. The Book Of Faith 196 Lanarrated that Abü Hurairah said:"The Messenger of Allah said:Whoever kills himself with apiece of iron will have that iron 64in his hand, thrusting it into his JU :Jbelly in the Fire of Hell foreverand ever. Whoever drinks poison Lr :and kills himself will be sipping itin the Fire of Hell forever andever. Whoever throws himselfdown from a mountain and killshimself will be throwing himselfdown in the Fire of Hell foreverand ever."[301] ( ... ) Shubah narrated a , -similar HadIth (no. 300) with thischain. : JA J L L - - - -9) Lci kl :jU3tZL[302] 176 - (110) Thâbit binAdh-Dhahhäk narrated that he )• _) ,.swore allegiance to theMessenger of Allah beneaththe tree, and the Messenger ofAllah jI said: "Whoever swearsfalsely that he belongs to areligion (Millat) other than Islam, 4Nk 41 J,6
  • 198. The Book Of Faith 197 t.he is as he said; 11 whoever killshimself with something, he willbe punished with it on the Day ofResurrection; and no man isbound by a vow concerningsomething that he does notpossess."[303] ( ... ) It was narrated fromThâbit bin Adh-Dhahhâk that theProphet said: "No man isbound by a vow concerningsomething that he does notpossess; and cursing a believer islike killing him; and whoever killshimself with something in thisworld will be punished with it onthe Day of Resurrection; andwhoever makes a false claim inorder to appear to have morethan he has, Allah will only causehim to have less; (and the sameapplies to) the one who isdemanded and swears a falseoath."[304] 177 - ( ... ) It was narrated ti1. (...)-VV [r.t]that Thâbit bin Adh-Dhahhâksaid: "The Prophet said: j j...aWhoever swears deliberately andfalsely that he belongs to areligion (Millat) other than Islamis as he said; and whoever killshimself with something, Allahwill punish him with it in the Fireof Hell." This is the HadIth ofSufyân. According to the IjadItj They say that it is when one says something like: "If it is not so, then I am a Christian" etc.
  • 199. The Book Of Faith 198 Laof hubah, the Messenger ofAllah said: "Whoever swearsfalsely that he belongs to areligion (Millat) other than Islamis as he said, and whoeverslaughters himself withsomething, he will be slaughteredwith it on the Day ofResurrection." [305] 178 - (111) It wasnarrated that Abü Hurairah said:"We were present at (the battleof) Uunain with the Messenger : -of Allah , and he said of a manwho claimed to be a Muslim: :-This is one of the people of the :JUFire. When the fighting began,that man fought fiercely, then he jUi , 41 -was wounded and it was said: 0Messenger of Allah, the man ofwhom you said that he is one of L.ii ( ji Ji U Lthe people of the Fire foughtfiercely today, and he has died.The Messenger of Allah said:To the Fire. Some of the !4it J :pMuslims could hardly believe ) :Ui Jit, 11 and while they were like that, it was said: He has not 3u;died, but he is badly wounded.That night, he could no longerbear the pain, so he killed LiIll Literally: "Were on the verge of doubting."
  • 200. The Book Of Faith 199 1 i.himself. The Prophet wasinformed of that and he said:Allâhu Akbar! I bear witness thatI am the Allahs slave and HisMessenger. Then he orderedBilâl to call out to the people:No one will enter Paradise but aMuslim soul, and Allah willsupport this religion even bymeans of an evildoer."[306] 179 - (112) It wasnarrated from Sahi bin Sad As-SâidI that the Messenger ofAllah and the idolators met inbattle and fought. When theMessenger of Allah ii went backto his camp and the others wentback to their camp, there was :çJamong the Companions of theMessenger of Allah 4R a manwho killed anyone (of the enemy)who got in his way. They said:"No one has done better todaythan so-and-so." The Messengerof Allah ç said: "Rather he isone of the people of Hell." Aman said: I am going to followhim. So he went out with him;every time that man stopped, hestopped with him, and when hehastened, he hastened with him."He said: "The man was badlywounded, so he sought to hastenhis death. He put [the handle of]his sword on the ground and itstip in the middle of his chest,then he leaned [on his sword]
  • 201. The Book Of Faith 200and killed himself. The man wentto the Messenger of Allah ii andsaid: I bear witness that you arethe Messenger of Allah Hesaid: Why is that? He said:(Regarding) the man who yousaid was one of the people of theFire, and the people wereastounded by that. I said: I willfind out about him for you. So Ifollowed him until he was badlywounded (in the battle), then hesought to hasten his death. Heput the handle of his sword onthe ground and its tip in themiddle of his chest, then heleaned on it and killed himself.The Messenger of Allah said:A man may do the deeds of [thepeople of] Paradise, or so itseems to the people, although heis one of the people of the Fire,and a man may do the deeds of[the people of] the Fire, or so itseems to the people, although heis one of the people ofParadise." [307] 180 - (113) Shaibân said:"I heard Al-Uasan say: A manamong those who came beforeyou was afflicted with a boil.When it hurt him too much, hetook an arrow from his quiverand pierced it, and the bleedingdid not stop until he died. YourLord, the Mighty and Sublime,said: "I have forbidden Paradiseto him." Then he (Al-Hasan)stretched out his hand (andpointed) towards the MasJid and
  • 202. The Book Of Faith 201 LQsaid: By Allah, Jundab narratedthis HadIth to me - from theMessenger of Allah - in thisMasjid."[308] 181 - ( ... ) Wahb bin JarIrnarrated: "My father narrated tous, saying: I heard Al-l3asan say:"Jundab bin Abdullâh Al-Bajallnarrated to us in this Masjid, andwe have not forgotten, and we donot fear that [Jundab] was tellinglies about the Messenger of Allah . He said: The Messenger ofAllah said: A man amongthose who came before you wasafflicted with a boil," and henarrated a similar HadIth (no.307).Chapter 48. Emphatic L ) - (t AProhibition Against StealingFrom The Spoils Of War AndThat No One Will Enter (Y ii)Paradise Except The Believers[309] 182 - (114) Abdullâh binAbbâs said: "Umar bin Al- attâb told me: On the day of(the battle of) Khaibar, a groupof the Companions of theProphet came and said: "So-and-so has been martyred, so-and-sohas been martyred," until theycame to a man and said: "so-and-so has been martyred," but theMessenger of Allah said: "No.I saw him in the Fire wearing aBurdah or Abâah that he stolefrom the spoils of war." Then the
  • 203. The Book Of Faith 202 _itMessenger of Allah ç said: "0son of A1-attâb, go and call J JU i :JU J-out to the people that no one willenter Paradise except thebelievers." So I went out andcalled to them, saying: "No onewill enter Paradise except thebelievers."[310] 183 - (115) It wasnarrated that Abü Hurairah said:"We went out with the Prophet to Khaibar, and Allah grantedvictory to us. We did not seizeany gold or silver as spoils of war,rather we seized goods, food andclothing. Then we went to thevalley, and there was with theMessenger of Allah jW a slavewho had been given to him by aman from Judhâm who wascalled Rifâah bin Zaid, fromBanü Ad-Dubaib. When wecamped in the valley, the slave ofthe Messenger of Allah wentto unpack the luggage, and wasstruck by an arrow and died. Wesaid: Congratulations to him, heis a martyr, 0 Messenger ofAllah. The Messenger of Allah said: No. By the One inWhose hand is the soul ofMuhammad, the cloak that hetook from the spoils of war onthe day of Khaibar before itsdistribution is burning him withfire. The people panicked, and a
  • 204. The Book Of Faith 203man brought one strap or twostraps, and said: 0 Messengerof Allah, I took this on the day ofIhaibar. The Messenger ofAllah iJ said: A strap of fire, ortwo straps of fire."Chapter 49. The Evidence ThatThe One Who Kills Himself IsNot Considered A Disbeliever[311] 184 - (116) It wasnarrated from Jâbir that At-Tufail bin Anir Ad-Dawsee cameto the Prophet and said: "0Messenger of Allah, do you needstrong, fortified protection?" -referring to a fortress that hadbelonged to Daws during theJâhili)yah. The Prophetrefused that because Allah hadalready granted that (the role ofprotecting the Prophet) to theAnsâr. When the Prophetemigrated to Al-Madinah, At-Tufail bin Amr emigrated to joinhim, and another man fromamong his people emigrated withhim, but the climate of Al-Madinah did not suit them andhe fell sick. He was unhappy, sohe took an iron arrowhead andIll Straps used for sandals.
  • 205. The Book Of Faith 204cut his finger joints, and hishands bled until he died. At-Tufail bin Amr saw him in hisdream, looking good but with hishands bandaged. He said to him:"What did your Lord do withyou?" He said: "He forgave mebecause I had emigrated to joinHis Prophet a." He said: "Whydo I see your hands bandaged?"He said: "It was said to me: Wewill not set right anything ofyours that you damagedyourself." At-Tufail told thisdream to the Messenger of Allahit and the Messenger of Allah 4 said: "0 Allah, forgive hishands too."Chapter 50. Regarding The 5 41t)-(o. 4j)Wind Which Will Come JustBefore The Resurrection AndTake The Soul Of Anyone WhoHas Any Faith In His Heart[312] 185 - (117) It was (v)-AO {Inarrated that Abü Hurairah said:"The Messenger of Allah said:Indeed Allah, the Mighty andSublime, will send a wind fromYemen, softer than silk, whichwill not leave anyone in whoseheart there is faith - (one of thenarrators) Abü Alqamah said:the weight of a grain; (anothernarrator) Abdul-Aziz said: theweight of a speck - but it willtake his soul."
  • 206. The Book Of Faith 205 LaChapter 51. Encouragement ToHasten To Do Good DeedsBefore The Emergence Of The (i i JLtt. LJIFitnah (0. ;.j)[3131 186 - (118) It wasnarrated from Abü Hurairah thatthe Messenger of Allah ç said:"Hasten to do good deeds beforethere emerges Fitnah like a pieceof black night, when a man willbe a believer in the morning anda disbeliever in the evening, or hewill be a believer in the eveningand a disbeliever in the morning,and he will sell his religion forworldly gain."Chapter 52. The Believers L4 Lt.;) - (oFear That His Good DeedsMay Be Lost[314] 187 - (119) It wasnarrated that Anas bin Mâliksaid: "When this Verse wasrevealed - "0 you who believe!Raise not your voices above thevoice of the Prophet,.." until theend of the Verse[] - Thâbit [binQais] stayed in his house andsaid: I am one of the people ofthe Fire. [Thâbit bin Qais] keptaway from the Prophet . TheProphet asked Sad binMuâdh: 0 Abô Amr, what is[1] A1-Hujurât 49:2.
  • 207. The Book Of Faith 206the matter with Thâbit? Is hesick? Sad said: He is my 1neighbor and I do not know Lanything about him being sick.So Sad went to him, and told !,)$i U)) :3him what the Messenger of Allah had said. Thâbit said: ThisVerse has been revealed, and youknow that I have one of theloudest voices when speaking to 3Uthe Messenger of Allah , so Iam one of the people of theFire. Sad told the Prophet ; ,-;about that, and the Messenger ofAllah said: Rather he is one L)-of the people of Paradise." J)) :4JLJUi JJ[315] 188 - ( ... ) It was narratedthat Anas bin Mâlik said: "Thâbit ,•o- -- :bin Qais bin Shammâs was the LJ....KhatIb of the Ansâr. When this :3 1I.Verse was revealed..." (narrating)a HadIjh similar to that of L UHammâd (no. 315), but there isno mention of Sad bin Muâdh i O iiin his Hadffl.[316] It was narrated that Anas ij [1bin Mâlik said: "When: "0 youwho believe! Raise not yourvoices above the voice of theProphet..."L11 was revealed..." ry J44but he did not mention Sad binMuâdh in the HadIth. A1-Hujurât 49:2.
  • 208. The Book Of Faith 207[317] ( ... ) It was narrated thatAnas said: "When this Verse wasrevealed" - and he narrated theHadIth (as no. 314), but he didnot mention Sad bin Muâdh. Headded: "We used to see himwalking among us, one of thepeople of Paradise."Chapter 53. Will A Person Be JA 4t) - ( orPunished For His ActionsDuring The Jâhiliyyah? (oY .i , JI) ¶(.LM.iI JLt[318] 189 - (120) It wasnarrated that Abdullâh said:"Some people said to theMessenger of Allah : 0Messenger of Allah, will we bepunished for what we did duringthe Jâhiliyyah? He said: Asfor whoever among you doesgood in Islam, then he will not bepunished for it, but whoever doesevil, he will be held punishablefor his actions during theJâhiliyyah and in Islam."[319] 190 - ( ... ) It was narratedthat Abdullâh said: "We said: 0Messenger of Allah, will we bepunished for what we did duringthe Jâhiliyyah? He said:Whoever does good in Islam, hewill not be punished for what he
  • 209. The Book Of Faith 208 tSdid during the Jâhiliyyah, butwhoever does evil in Islam, hewill be punished for the formerand the latter."[320] 191 - (...) A similar HadIth(no. 319) was narrated from Al-Amash with this chain.Chapter 54. Islam DestroysThat Which Came Before It, AsDo Hrah (Emigration) AndHaj (r ifl)[321] 192 - (121) It was i:.;: ti1. [•]narrated that Ibn Shumâsah Al-Mahn said: "We were with Amrbin A]-As when he was about todie; he wept for a long time andturned his face towards the wall.His son said: 0 my father, didntthe Messenger of Allah giveyou the glad tidings of such-and-such? Didnt the Messenger ofAllah give you the glad tidingsof such-and-such? He turned toface him and said: The best thatwe can count on is the testimonythat none has the right to beworshipped but Allah, and thatMuhammad is the Messenger ofAllah . I went through threestages. I remember when no one
  • 210. The Book Of Faith 209was more hated to me than theMessenger of Allah ç, and therewas nothing I wanted more thanto overpower him and kill him. IfI had died at that time, I wouldhave been one of the people ofthe Fire. But when Allah putIslam in my heart, I came to theProphet iI and said: "Hold outyour right hand so that I mightswear allegiance to you." So heheld out his right hand, but Iwithdrew my hand. He said:"What is the matter, 0 Amr?" Isaid: "I want to stipulate acondition." He said: "What doyou want to stipulate?" I said:"That I will be forgiven." Hesaid: "Do you not know, 0 Amr,that Islam destroys whatevercame before it, and that Hijrahdestroys whatever came before it,and that Jjajj destroys whatevercame before it?" Then no onewas more beloved to me than theMessenger of Allah , and noone was dearer in my eyes. Icould not look him in the eyebecause of awe. If I were to beasked to describe him, I wouldnot be able to, because I couldnot look him in the eye. If I haddied in that state, I hope that Iwould have been one of thepeople of Paradise. Then (camethe stage when) we wereappointed to positions in which Ido not know what my status is. IfI die, do not let any wailingwoman or fire accompany me.
  • 211. The Book Of Faith 210When you bury me, fill the gravewell with earth over me, then stayaround my grave for the length of _,. - )2J j L5time it takes to slaughter a cameland distribute its meat, so that Imay be comforted by you, andsee how I will answer themessengers of my Lord (theangels)."[322] 193 - (122) It was A ()-r [rfl]narrated from Ibn Abbâs thatsome of the people of Shirkkilled (others), and did it a greatdeal, and they committed Zinâand did it a great deal. Then theycame to Muhammad ç and said:"What you are saying and arecalling to is good, if only youcould tell us that there is anyexpiation for what we havedone." Then the following wasrevealed: "And those who invokenot any other Ilâh (god) alongwith Allah, nor kill such personas Allah has forbidden, except forjust cause, nor commit illegalsexual intercourse - andwhoever does this shall receivethe punishment. 11 and: 0 IbâdI(My slaves) who havetransgressed against themselves(by committing evil deeds andsins)! Despair not of the Mercyof Allah." L21 ç4; y A1-Furqân 25:68.[2) Az-Zumar 39:53.
  • 212. The Book Of Faith 211 4 aiI 60 aChapter 55. Clarifying TheRuling On The Actions Of ADisbeliever If He Accepts Islam (0i Zi>jI) (o..biu I JIISJIAfter That[323] 194 - (123) Hakim binHizâm narrated that he said tothe Messenger of Allah :"What do you think of things thatI did as acts of worship duringthe Jâhiliyyah, will I get anything(any reward) for them?" TheMessenger of Allah iii said tohim: "You have accepted Islamwith all your preceding good(deeds)."[324] 195 - ( ... ) Hakim binHizâm narrated that he said tothe Messenger of Allah : "0Messenger of Allah, what do youthink of things that I did as actsof worship during the Jâhilijyahsuch as giving charity, freeingslaves and upholding the ties ofkinship - is there any reward forthem?" The Messenger of Allah ll said: "You have acceptedIslam with all your precedinggood (deeds)."
  • 213. The Book Of Faith 212[325] ( ... ) It was narrated thatHakim bin Hizâm said: "I said:0 Messenger of Allah, there arethings that I used to do during theJâhiliyyah" - (one of the narrators)Hihâm said: "Meaning, as acts ofrighteousness." "The Messenger ofAllah; said: You have acceptedIslam with all your precedinggood (deeds). I said: By Allah, Iwill not give up anything that I didduring the Jâhili)yah but I will dolikewise in Islam."[326] 196 - ( ... ) It was narratedfrom Hihâm bin Urwah, fromhis father, that Hakim bin Hizâmfreed one hundred slaves duringthe Jâhiliyyah and donated onehundred camels as mounts. Thenhe came to the Prophet j - andhe narrated a Hadith similar totheirs (no. 325).Chapter 56. Sincerity Of Faith (0And Its Purity (oo j)[327] 197 - (124) It was
  • 214. The Book Of Faith 213 a4inarrated that Abdullâh said:"When the following wasrevealed: It is those who believe(in the Oneness of Allah andworship none but Him Alone) rand confuse not their Belief withZuim (wrong),111 the Companionsof the Messenger of Allahwere distressed by that and said:Who among us has not wrongedhimself? The Messenger of AllahA said: It is not as you think;rather it is as Luqmân said to hisson: "0 my son! Join not inworship others with Allah. Verily,joining others in worship withAllah is a great Zuim (wrong)indeed. [2][328] 198 - ( ... ) Ibn IdrIs said:"My father narrated it to me firstfrom Abân bin Taghlib, from A]-Amag, then I heard it from him(Al-Amash)."[1] A1-Anâm 6:82.[21 Luqniân 31:13.
  • 215. The Book Of Faith 214Chapter 57. Clarification That 4 l) - (ovAllah, Most High Allows APersons Thoughts And JIWhatever Occurs In His Heart,So Long As They Do NotBecome Established, And TheClarification That He, GloriousIs He And Most High, DoesNot Burden Anyone With More (oThan He Can Bear, AndClarifying The Ruling OnThinking Of Doing Good AndBad Deeds[329] 199 - (125) It wasnarrated that Abü Hurairah said:"When the following was ;revealed to the Messenger ofAllah ii: "To Allah belongs allthat is in the heavens and all thatis on the earth, and whether youdisclose what is in your ownselves or conceal it, Allah willcall you to account for it. ThenHe forgives whom He wills andpunishes whom He wills. AndAllah is Able to do allthings.", 11 the Companions ofthe Messenger of Allah () weredistressed by that. They came tothe Messenger of Allah () andknelt down, then they said: 0Messenger of Allah, we havebeen enjoined to do deeds thatwe are able to do, such as Salát,fasting, Jihâd and charity. Butnow this Verse has been revealed A1-Baqarah 2:284.
  • 216. The Book Of Faith 215to you, and we cannot (controlour thoughts). The Messenger ofAllah (ç) said: Do you mean tosay what the people of the twoBooks said before you: "We hearand disobey?" Rather say: "Wehear, and we obey. (We seek)Your forgiveness, our Lord, andto You is the return (of all).They said: We hear, and weobey. (We seek) Yourforgiveness, our Lord, and toYou is the return (of all). Whenthe people said that, and it beganto flow easily on their tongues,Allah, the Mighty and Sublime,revealed: "The Messenger(Muhammad) believes in whathas been sent down to him fromhis Lord, and (so do) thebelievers. Each one believes inAllah, His Angels, His Books,and His Messengers. (They say,)We make no distinction betweenone another of His Messengers -and they say, We hear, and weobey. (We seek) Yourforgiveness, our Lord, and toYou is the return (of all)."[]When they did that, Allah, theMost High, abrogated it (the firstVerse). So He, [the Mighty andSublime] revealed: "Allahburdens not a person beyond hisscope. He gets reward for that(good) which he has earned, andhe is punished for that (evil)which he has earned. Our Lord! A1-Baqarah 2:285.
  • 217. The Book Of Faith 216 ~jLatjl 64SPunish us not if we forget or fallinto error." Allah said: Yes. L .JjA"Our Lord! Lay not on us a .[A1burden like that which You didlay on those before us (Jews andChristians)." Allah said: Yes."Our Lord! Put not on us aburden greater than we havestrength to bear." Allah said:Yes. "Pardon us and grant usforgiveness. Have mercy on us.You are our Mawlâ (Patron,Supporter and Protector) and giveus victory over the disbelievingpeople." Allah said: "Yes." 1 [330] 200 - (126) It wasnarrated that Ibn Abbâs said:"When this Verse was revealed - ...And whether you disclosewhat is in your own selves orconceal it, Allah will call you toaccount for t." 21 - there enteredtheir hearts something that hadnever entered them before. TheProphet () said: Say: "We hear and we obey and wesubmit. "Then Allah put faith in their hearts and Allah, MostHigh revealed: "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. Our Lord! Punish us not if we forget or fall into error..." Allah said: I have .3 ((La granted that. "...Our Lord! Lay LJJJU +j1[1]Al-Ba qarah 2:286. The meaning of, "Yes" is "I accept your supplication and grant what you have asked."[2]Al-Ba qarah 2:284.
  • 218. The Book Of Faith 217not on us a burden like that whichYou did lay on those before us(Jews and Christians)..." Allah Tjsaid: I have granted that."...Pardon us and grant us :j 4tti ;iforgiveness. Have mercy on us.You are our Mawlâ (Patron,Supporter and Protector)."Allah said: I have granted that." .[Ai :;iJU L,Li :J 4tJChapter 58. Allah Allows A 4) - ( oAPersons Thoughts And LJWhatever Occurs In His HeartSo Long As They Do Not (oYBecome Established[331] 201 - (127) It was -(v)- [rrjnarrated that Abü Hurairah said:"The Messenger of Allah said: 4..... _a.: jjAllah has allowed for my ttiI j :—LJJiaUI-Ummah whatever occurs inthemselves (crosses their mind),so long as they do not speak of it- or act upon it." L0 -[332] 202 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah ji said: : 1JIAllah, the Mighty and Sublime, L- Iallows my Ummah whateveroccurs in themselves (crossestheir minds) so long as they donot act upon it or speak of it." )I :W[1] Al-Baqarah 2:286.
  • 219. The Book Of Faith 218 La[333] A similar report (as Hadiino. 332) was narrated fromQatâdah with this chain.Chapter 59. If A Person ThinksOf Doing A Good Deed It Will BeRecorded For Him, And If HeThinks Of Doing A Bad Deed It (A Z3)Will Not Be Recorded For Him[334] 203 - (128) It was (VA)— [rrt]narrated that Ahü Hurairah said:"The Messenger of Allah ç said:Allah, the Mighty and Sublime,said: If My slave thinks of doing abad deed, then do not write itdown for him. Then if he does it,write it down as one bad deed. Ifhe thinks of doing a good deedthen he does not do it, write itdown as one good deed, and if hedoes it, write it down tenfold.
  • 220. The Book Of Faith 219 ~JL4dy l -a[335] 204 - ( ... ) It was narratedfrom Abü Hurairah that theMessenger of Allah said:"Allah, the Mighty and Sublime,said: If My slave thinks of doinga good deed and does not do it, Iwill write it down as one gooddeed. If he does it, I will write itdown for him between ten andseven-hundred fold. If he thinksof doing a bad deed and does notdo it, I will not write it down, andif he does it, I will write it downas one bad deed."[336] 205 - (129) Abü Hurairahnarrated that Muhammad theMessenger of Allah said:"Allah, the Most High, said: If itoccurs to My slave to do a gooddeed, I will write down one gooddeed for him if he does not do it.If he does it, I will write it downtenfold. If it occurs to him to doa bad deed, I will forgive him forthat if he does not do it and if hedoes it, I will write it down asone bad deed." The Messenger of Allah said:"The angels said: 0 Lord, there isYour slave who wants to do a baddeed, although He had moreknowledge about him. He said:Watch him; if he does it thenwrite it down as one bad deed, andif he does not do it, then writedown one good deed for him, forhe gave it up for My sake."
  • 221. The Book Of Faith 22() t.aI The Messenger of Allah A said:"When the Islam of one of you isgood, every good deed that hedoes is recorded for him betweentenfold and seven-hundred fold,and every bad deed that he doesis recorded as one bad deed,until he meets Allah."[337] 206 - (130) It wasnarrated that Abü Hurairah said:"The Messenger of Allah said: ;4;Whoever thinks of doing a gooddeed and does not do it, onegood deed will be written down :Jfor him. Whoever thinks of doinga good deed and does it, it willbe written down between ten andseven-hundred fold. Whoeverthinks of doing a bad deed anddoes not do it, it will not bewritten down, and if he does it, it ,Jwill be written down."[338] 207 - (131) It was t.. ()-V [flA]narrated from Ibn Abbâs thatthe Messenger of Allah said,relating from his Lord, theMighty and Sublime: "Allah u~j -,- :3L Ldecreed good deeds and bad -deeds, then He explained that.Whoever thinks of doing a gooddeed then does not do it, Allahwill write it down as one 41 3)) :JUcomplete good deed. If he thinksof doing a good deed and then
  • 222. The Book Of Faith 221does it, Allah [the Mighty andSublime] will write it downbetween ten and seven-hundredfold, or many more. If he thinksof doing a bad deed then he doesnot do it, Allah will write it downas one complete good deed, andif he thinks of it then does it,Allah will write it down as onebad deed."[339] 208 - ( ... ) A HadIth similar .)-A [flM]to that of Abdul-Wârith (no. 3 :338) was narrated from Al-JadAbü Uihmân with this chain, but Lhe added: "Or Allah will erase it,therefore no one will be damnedexcept the one who is trulydoomed."Chapter 60. Clarifying TheWaswasah (Whispers, BadThoughts) With Regard ToFaith, And What The One Who (o i>.)I)Experiences That Should Say[340] 209 - (132) It wasnarrated that Abü Hurairah said:"Some of the Companions of theProphet came and asked him:We find in ourselves somethingthat is too awful for any of us tospeak of it. He said: Do youreally find that? They said: Yes.He said: That is clear faith."[341] 210 - ( ... ) This HadIth (asimilar HadIth as no. 340) wasalso narrated from Abil Hurairah
  • 223. The Book Of Faith 222from the Prophet ç (ThroughA1-Ama, a narrator).[342] 211 - (133) It wasnarrated that Abdullâh said: TheProphet was asked aboutWaswasah (whispers, badthoughts) and he said: That ispure faith."[343] 212 - (134) It wasnarrated that Abü Hurairah said:"The Messenger of Allah Q0, said:The people will keep wonderinguntil it is said: "Allah created allthings, but who created Allah?"Whoever experiences any of that,let him say: "I believe in Allah."[344] 213 - ( ... ) It was narratedfrom Hishâm bin Urwah withthis chain that the Messenger ofAllah said: "The S/ia4ân maycome to one of you and say: Whocreated the heavens? Who created
  • 224. The Book Of Faith 223 Lathe earth? And he will say:Allah." Then he mentioned a :j) :JUsimilar HadIth (no. 343), andadded: "...and His Messengers."111[345] 214 - ( ... ) Abil Hurairahsaid: "The Messenger of Allahsaid: The _Shaztân may come toone of you and say: "Whocreated such and such?" Until hesays to him: "Who created yourLord?" If it goes that far, let himseek refuge with Allah and stop :J(such thoughts)." :J i;J L1I) jIU$[346] ( ... ) Abü Hurairah said:"The Messenger of Allah jo, said:The Shait6n may come to aperson and say: "Who createdsuch and such?" Until he says tohim: "Who created your Lord?"If it goes that far, let him seek - - - -S--,refuge with Allah and stop (such JJJ J1 J1 0&ra LI L)Ithoughts)," - like the HadI (no.345) of the nephew of IbnShihâb.[347] 215 - (135) It was (flo)—O [r v1(1) That is: "Let him say: 1 believe in Allah and His Messengers."
  • 225. The Book Of Faith 224 ;Jt4#1 yanarrated from Abü Hurairah thatthe Prophet said: "The peoplewill keep asking you about issuesof knowledge until they say:Allah created us, but whocreated Allah?" (Abü Hurairah) said, holding a SL )) :3mans hand: "Allah and His - :iZ LMessenger spoke the truth. Two(people) have asked me that and •((this is the third" - or he said:"One (person) asked me that, :JUi,Vand this is the second." Uk, -[348] It was narrated that [tA]Muhammad said: Abü Hurairahsaid: "The people will keepasking..." a Hadith similar to thatof Abdul-Wâri, (no. 347)except that he did not mentionthe Prophet in the chain, buthe said at the end of the HadIth:"Allah and His Messenger spoke tLthe truth." L: :J)Ji 5[349] ( ... ) It was narrated thatAbü Hurairah said: "The :Messenger of Allah said tome: They will keep on asking )you, 0 Abü Hurairah, until theysay: This is Allah, but who J :J i4Lcreated Allah? " He (Abü :4JL)Hurairah) said: "While I was inthe Masjid, some Bedouin peoplecame to me and said: 0 Abü
  • 226. The Book Of FaithHurairah, this is Allah, but whocreated Allah?" He took somepebbles in his hand and threw atthem, then he said: "Go away, goaway! My close friend spoke L UI U :IiLathe truth." U :jji[350] 216 - ( ... ) YazId bin Al-Asamm said: "I heard Abfl tiI :rL ti:IHurairah say: The Messenger ofAllah 4i,said: The people will L- b)ask you about everything, untilthey say: Allah created Jtj :Ja LI :Jeverything, but who createdHim?" js :bIJL J1I :iji)[351] 217 - (136) It was L Ii. ()—Y W [rollnarrated from Anas bin Mâlikthat the Messenger of Allahsaid: "Allah, the Mighty andSublime, said: Your Um,nah willkeep saying: What is this? Whatis this? Until they say: Allahcreated all things, but who L3I :3 4flJU:JUcreated Allah, the Most High?" U ¶Ii U :J 3iI , I 31- ZI LL : it[352] This HadIth was narrated :HI Jfrom Anas, from the Prophet , 4Ubut (one of the narrators) Ishâqdid not mention the words:
  • 227. The Book Of Faith 226 ;JL"11 6. J61"Allah, the Mighty and Sublime,said: Your Ummah....Chapter 61. Warning Of The t) - co )Fire For The One Who SwearsA False Oath In Order To -Unlawfully Take The Right Of (1 Zi>..zl)Another Muslim[353] 218 - (137) It wasnarrated from Abü Umâmah thatthe Messenger of Allah said:"Whoever swears an oath inorder to unlawfully take the rightof another Muslim, Allah willdecree the Fire for him andforbid Paradise to him." A mansaid: "Even if it is somethinginsignificant, 0 Messenger ofAllah?" He said: "Even if it is atwig from an Arâk tree."[354] 219 - ( ... ) It was narratedfrom Muhammad bin Kab thathe heard his brother Abdullâhbin Kab narrating that AbüUmâmah Al-HâriThî had told himthat he heard the Messenger ofAllah 0, say something similar(as HadIth no. 353).
  • 228. The Book Of Faith 227 LQI[355] 220 - (138) It wasnarrated from Abü Wâil, fromAbdullâh that the Messenger ofAllah () said: "Whoever isdemanded to, and swears a falseoath, unlawfully taking theproperty of another Muslim, hewill meet Allah while He is angrywith him." He (Abü Wâil) said:"Al-Ashath bin Qais came in andsaid: What did Abü Abdur-Rahmân narrate to you? Theysaid: such-and-such. He said:Abfl Abdur-Rahmân spoke thetruth. It was revealed concerningme. There was a dispute betweenmyself and another manconcerning some land in Yemen,and I referred the dispute to theProphet (). He said: "Do youhave any proof?" I said: "No."He said: "Then (the matter willbe decided on the basis of) hisoath." I said: "He will readilyswear an oath." The Messengerof Allah () said to me:"Whoever swears a false oathwhen demanded, in order tounlawfully take the property ofanother Muslim, he will meetAllah while He is angry withhim." Then the following wasrevealed: "Verily, those whopurchase a small gain at the costof Allahs Covenant and theiroaths, they shall have no portionin the Hereafter (Paradise).
  • 229. The Book Of FaithNeither will Allah speak to themnor look at them on the Day ofResurrection nor will He purifythem, and they shall have apainful torment." [1][356] 221 - ( ... ) It was narratedfrom Abü Wâil, that Abdullâhsaid: "Whoever swears an oath in 7• :V) iorder to acquire some wealthunlawfully, he will meet Allahwhile He is angry with him."Then he mentioned a HadIthsimilar to that of AI-Amah (no.355), except that he said: "Therewas a dispute between myself andanother man concerning a well,and we referred the dispute tothe Messenger of Allah , who :JUsaid: Your two witnesses or hisoath."[357] 222 - (...) Ibn Masüd said:"1 heard the Messenger of Allah(ç) say: Whoever swears anoath in order to take theproperty of another Muslimwithout right, he will meet Allah :J Lwhile He is angry with him."Abdullâh said: "Then the ot JA, :J y_4Messenger of Allah () recitedto us the confirmation of thatfrom the Book of Allah: "Verily,those who purchase a small gainat the cost of Allahs Covenant :and their oaths" until the end ofthe Verse."t21Eli Al Imrân 3:77.[21 Al Imrân 3:77.
  • 230. The Book O aith 229 CJ La4I 60 a [358] 223 - (139) It wasnarrated from Alqamah binWâil that his father said: "A manfrom Hadramawt and a manfrom Kindah came to theProphet . The HadramI said:0 Messenger of Allah, this manhas appropriated some land ofmine that belonged to my father.The KindI said: It is my land thatis in my possession; I cultivate it,and he has no right to it. TheProphet j said to the IIaramI:Do you have any proof? Hesaid: No. He () said: Thenyou have his oath. He said: 0Messenger of Allah, the man isan evildoer and does not carewhat oath he swears, he wouldnot refrain from doing anything.He () said: You have no otherchoice. He (the KindI) swore theoath, and when he turned away,the Messenger of Allah said:If he swore an oath in order toacquire (the other mans)property unlawfully, when hemeets Allah, He will turn awayfrom him."[359] 224 - ( ... ) It was narratedthat Wâil bin Hujr said: "I waswith the Messenger of Allahwhen two men came to him witha dispute about land. One ofthem said: This man
  • 231. The Book Of Faith 230appropriated my land, 0Messenger of Allah, during theJâhili)yah. That was Imru Al-Qais bin AbIs Al-KindI, and hisopponent was RabIah bin Ibdân.He () said: Bring your proof.He said: I have no proof. Hesaid: His oath. He (ç) said: Hewill take (the land). He ()said: You have no other choice.When the man stood up to swearhis oath, the Messenger of Allah said: Whoever seizes landunlawfully, he will meet Allahwhile He is angry with him."Isâq (another narrator) said inhis report, that it was RabIah binAydân.Chapter 62. The Evidence ThatThe Blood Of One Who Aims LP o,r Jt.4To Seize Other Peoples WealthWithout Right May Be Shed, If ç j4He Is Killed He Will Be In TheFire, And The One Who Is Wl L5 JaiKilled Defending His PropertyIs A Martyr[360] 225 - (140) It wasnarrated that Abü Hurairah said:"A man came to the Messengerof Allah and said: 0 :)Messenger of Allah, what do youthink if a man comes wanting totake my property? He said: Donot give him your property. He :J -;
  • 232. The Book Of Faith 231said: What if he fights me? Hesaid: Fight him. He said: Whatif he kills me? He said: Thenyou will be a martyr. He said:What if I kill him? He said: Hewill be in the Fire."[361] 226 - (141) Ihâbit, thefreed slave of Umar bin Abdur-Rahmân, narrated that whenthere was trouble betweenAbdullâh bin Amr and Anbasahbin AbI Sufyân, and they wereabout to fight, Ichâlid bin Al-Arode to Abdullâh bin Amr andexhorted him (not to fight).Abdullâh bin Amr said: "Doyou not know that the Messengerof Allah said: Whoever iskilled defending his property is amartyr.?"[362] A similar HadIth (as no.361) was narrated from Ibn Juraijwith this chain.
  • 233. The Book Of Faith 232Chapter 63. One In Charge Of Lit) - OrA Matter, Who Cheats HisSubjects, Deserves The Fire (1 (W 4._P) J WI[363] 227 - (142) It wasnarrated that Al-Hasan said:"Ubaidullâh bin Ziyâd visitedMaqil bin Yasâr Al-MuzanIduring his final sickness. Maqilsaid: I am going to tell you of aHadIth that I heard from theMessenger of Allah if I knewthat I was going to live, I wouldnot tell it to you. I heard theMessenger of Allah say:"There is no person whom Allahputs in charge of others, andwhen he dies he has cheated hissubjects, but Allah will forbidParadise to him.[364] 228 - ( ... ) It was narratedthat Al-Hasan said: "Ubaidulláhbin Ziyâd entered upon Maqilbin Yasâr when he was in pain.He asked him and he said: I amgoing to tell you a I-Iadth which Idid not tell you before. TheMessenger of Allah said:"There is no person whom Allahputs in charge of others, andwhen he dies he has cheated hissubjects, but Allah will forbidParadise to him."
  • 234. The Book Of Faith 233[3651 229 - ( ... ) A]-Hasan said:"We were with Maqil bin Yasâr,visiting him when he was sick,and Ubaidullâh bin Ziyâd cameand Maqil said to him: I amgoing to tell you a HadIth that Iheard from the Messenger ofAllah - then he narrated asimilar HadIth (as no. 364)."[3661 ( ... ) It was narrated fromAbil Al-MalIh that Ubaidullâhbin Ziyâd visited Maqil binYasâr when he was sick, andMaqil said to him: "I am goingto tell you about a Iadlth which,if I were not dying, I would nottell you. I heard the Messengerof Allah say: There is nocommander who becomes incharge of the Muslims, then doesnot strive sincerely for them, buthe will not enter Paradise withthem."Chapter 64. The DisappearanceOf Honesty And Faith FromSome Hearts And TheAppearance Of Fitnah In SomeHearts[367] 230 - (143) It wasnarrated that Huhaifah said:"The Messenger of Allah toldus two Ahâdlth, one of which has
  • 235. The Book Of Faith 234 -atScome to pass and I am stillwaiting for the other. He told us:Honesty was preserved in theroots of mens hearts, then theQurân was revealed and theylearned (it) from the Qurân andfrom the Sunnah." "Then he told us about itsdisappearance, saying: A manwill go to sleep and honesty willbe taken away from his heart,and only its trace will remain,like the traces of a faint mark.Then he will go to sleep, and thehonesty will be taken away fromhis heart, leaving a trace like ablister, as when an ember touchesyour foot and raises a blisterwhich has nothing inside." "Then he picked up a handful ofpebbles and rolled them on hisleg.111 People will engage inbusiness with one another, butthere will hardly be any honestpersons among them. Then it willbe said that in such-and-such atribe there is an honest man, anda man will be admired for hisintelligence, good manners andstrength, but there will not beeven a mustard-seed of faith inhis heart!" "There was a time when I didnot mind dealing with any one ofyou, for if he was a Muslim, hisreligion would prevent him fromcheating; and if he was a In most of the narrations it is not clear if it refers to Huhaifah or the Prophet , but in the narration recorded by Ibn Màjah, it is: "Then Huhaifah picked up"
  • 236. The Book Of Faith 235Christian or a Jew, his (Muslim)ruler would prevent him fromcheating; but today I cannot dealexcept with so-and-so and so-and-so.,[368] A similar HadIth (as no.367) was narrated from Al-Amash with this chain. [369] 231 - (144) It wasnarrated that Hudhaifah said:"We were with Umar and hesaid: Which of you heard theMessenger of Allah jW speak ofAl-Fitan (trials or tribulations)?The people said: We heard him.He said: Perhaps you mean thetribulations that a manencounters with his family orneighbors? They said: Yes. Hesaid: That can be expiated bymeans of the Salât, fasting andcharity. But who among youheard the Prophet i4 speak ofthe tribulations which will comelike waves?" Hudhaifah said:"The people remained silent, butI said: I did. He said: You, mayAllah bless your father." Hudhaifah said: "I heard theMessenger of Allah say:Tribulations will stick to peopleshearts like the fibers of a reedmat, one by one. Any heart thatimbibes them will get a blackspot, and any heart that rejectsthem will get a white spot, until
  • 237. The Book Of Faith 236there will be two types of hearts.One will be white like a smoothstone, which will not be harmedby any tribulation so long asheaven and earth endure. Andthe other will be black andgloomy, like an overturned vessel,not acknowledging any goodnessnor rejecting any evil, exceptwhat suits its own whims anddesires." Hudhaifah said: "I told him(Umar): Between you and thatFitnah stands a closed door thatwill soon be broken. Umar said:Would it really be broken, mayyou be bereft of your father? If itis opened, perhaps it can beclosed again. I said: No, ratherit will be broken. And I told him:That door is a man who will bekilled or will die, it is a Ijadth inwhich there are no mistakes."[3701( ... ) It was narrated thatRibI said: "When Hudhaifahcame from visiting Umar, he satdown and told us: When I satwith the Commander of theBelievers yesterday, he asked hiscompanions: "Who among youmemorized anything that theMessenger of Allah saidabout Al-Fitan (trials ortribulations)?" And he quoted a
  • 238. The Book Of Faith 237 ILaIHadIth similar to that of AbüKhâlid (no. 369). •((4; 1)) :4ji[371] ( ... ) It was narrated fromHudhaifah that Umar said:"Who can tell us" - or "whoamong you can tell us" - andamong them was Hudhaifah -"what the Messenger of Allahsaid about Al-Fitnah (trials ortribulations)?" Hudhaifah said: "Ican." And he quoted a IjadIthsimilar to that of Abü Mâlik fromRibI (no. 370). He said in theHadIth: "Hudhaifah said: I toldhim a HadIth in which there areno mistakes, meaning, it is fromthe Messenger of Allah ."Chapter 65. Clarifying ThatIslam Started As SomethingStrange, And Will Revert To ,Being Something Strange, And (1It Will Retreat Between TheTwo Masâjid[372] 232 - (145) It was tL. (Uo) —r [rv]narrated that Abü Hurairah said:"The Messenger of Allah said:Islam began as something 3I)strange and will revert to beingsomething strange, so glad tidingsto the strangers." JU :Ji
  • 239. The Book Of Faith 238 .[373] (146) It was narrated fromIbn Umar that the Prophet çsaid: "Islam began as somethingstrange and will revert to beingsomething strange as it began,and it will retreat between thetwo Masjid as a snake retreats toits hole."[374] 233 - (147) It wasnarrated from Abü Hurairah thatthe Messenger of Allah J said: l"Faith will retreat to Al-MadInahas a snake retreats to its hole."Chapter 66. The DisappearanceOf Faith At The End Of Time[375] 234 - (148) It was (t_:t [rvolnarrated from Anas that theMessenger of Allah jW said: "TheHour will not begin so long as itis said on earth: Allah, Allah." ot .l
  • 240. The Book Of Faith 239 LaI 60 a[376] It was narrated that Anas :i.Z. [V]said: The Messenger of Allahsaid: "The Hour will not begin so i :illong as anyone says: Allah, I J jL 3 :3 ,Allah." :jIJChapter 67. Permissibility OfConcealing Ones Faith In TheCase Of Fear [377] 235 - (149) It wasnarrated that Hudhaifah said:"We were with the Messenger ofAllah ji and he said: Tell mehow many people have professedIslam. We said: 0 Messenger ofAllah, do you fear for us whilewe are between six hundred andseven hundred strong? He said:You do not know, perhaps youwill be tested. He said: And wewere tested, until some of usperformed Salât only in secret."Chapter 68. Being Kind ToOne For Whose Faith There IsConcern Because It Is WeakProhibition Of AttributingFaith To Someone WithoutDefinitive Evidence[378] 236 - (150) It was A. ti. (o.)—Y [rvA]narrated from Amir bin Sad that
  • 241. The Book Of Faith 240 —athis father said: "The Messenger - -- --ftof Allah j distributed (somewealth) and I said: 0 Messengerof Allah, give to so-and-so, for heis a believer. The Prophetsaid: Or a Muslim. I said itthree times, and each time he j .L. !replied: Or a Muslim. Then hesaid: I may give to one man,although someone else is more :J ,Sbeloved to me than him, for fearlest Allah throw him into the L :16A )Fire." -: [Tirr :)i][379] 237 - ( ... ) Amir bin Sadbin Abl Waqqâs narrated fromhis father Sad that theMessenger of Allahdistributed (some wealth) tosome people, and Sad was sittingamong them. Sad said: "TheMessenger of Allah left outsome of them and did not givethem anything, although theywere better (more deserving) inmy view. I said: 0 Messenger ofAllah, what about so-and-so? Forby Allah, I think he is a believer.The Messenger of Allah tj said:Or a Muslim. I kept quiet for awhile, then what I knew got thebetter of me and I said: 0Messenger of Allah, what aboutso-and-so? For by Allah, I thinkthat he is a believer. TheMessenger of Allah it said: Ora Muslim. I kept quiet for awhile, then what I knew got thebetter of me and I said: 0
  • 242. The Book Of Faith 241 LaI 60 aMessenger of Allah, what aboutso-and-so? For by Allah, I think 35 !4I 3 G :Uthat he is a believer. The J ) JU.3 Lj4Messenger of Allah said: Or O) 4a Muslim. I may give to one man JtL4, ) :4although someone else is morebeloved to me, for fear lest he bethrown on his face into theFire."[380](...) Amir bin Sadnarrated that his father Sad said:"The Messenger of Allah iidistributed (some wealth) tosome people and I was sittingamong them." (Narrating) aIjadIth like that of the nephew ofIbn Shihâb from his uncle (no.379), but he added: "I went tothe Messenger of Allah jW and,whispered to him: What aboutso-and-so?"[381] ( ... ) It was narrated thatIsmâIl bin Muhammad said: "Iheard Muhammad bin Sadnarrating this, and he said in hisHadI: The Messenger of Allah struck me between my neckand shoulder with his hand andsaid: "Are you fighting with me,0 Sad? I may give to a man..."
  • 243. The Book Of Faith 242Chapter 69. Increasing TheHearts Tranquility With TheAppearance Evidence (A ..) (Jatl$ j tj[382] 238 - (151) It wasnarrated from Abü Hurairah thatthe Messenger of Allah j said:"We are more likely to havedoubts than IbrâhIm, , didwhen he said: My Lord! Showme how You give life to thedead. He (Allah) said: Do younot believe? He (IbrâhIm) said:Yes (I believe), but to bestronger in Faith.111 May Allahhave mercy on Lüt, for he longedfor a strong support. And if Iwere to stay in prison as long asYüsuf stayed, I would haveaccepted the offer. ,[2][383] ( ... ) It was narrated fromJuwairiyah from Mâlik, from Az-ZuhrI that Saeed bin Al-Müsâyyab and Abü Ubaidinformed him, from AbüHurairah, from Allahs Messenger ç, similar to the narration ofYünus from Az-ZuhrI (no. 382),and in the narration of Mâlik itsays: "But to be stronger inFaith." Then he recited thisVerse, until its completion. Al-Baqarah 2:260.(2] Meaning, the offer of freedom without insisting on having his innocence declared.
  • 244. The Book Of Faith 243 jL[384] It was narrated from Abü ,. L_Uwais from Az-ZuhrI, like the :J .L- [rAt]narration of Mâlik (no. 383), withhis chain, and he said: "Then herecited this Verse in full."Chapter 70. Obligation Of (V.Believing That The Message OfOur Prophet Muhammad ç IsFor All People, And The OR ii) (AzLw JUlAbrogation Of All OtherReligions[385] 239 - (152) It wasnarrated from Abü Hurairah thatthe Messenger of Allah ç said:"There is not a single Prophetwho was not given signs so thatthe people would believe in himbecause of them. What I havebeen given is a Revelation thatAllah has revealed to me, and Ihope that I will be the one withthe most followers on the Day ofResurrection."[386] 240 - (153) It wasnarrated from Abü Hurairah thatthe Messenger of Allah said:"By the One in Whose Hand isthe soul of Muhammad, no oneamong this nation, Jew orChristian, hears of me then dies,not believing in that with which Iwas sent, but he will be one ofthe people of the Fire."
  • 245. The Book Of Faith 244 ya[387] 214 - (154) It wasnarrated that Saul bin Sâlih Al-HamdânI said: "I saw a man fromthe people of IJjurâsân askingAsh-Shabi: 0 Abü Amr!Among the people of Khurisdnwho came before us, if a manfreed his slave woman andmarried her, they would say thathe is like a man who rode hissacrificial animal. Ash-ShabIsaid: Abü Burdah bin AbI Müsânarrated to me from his father,that the Messenger of Allahsaid: "There are three who willbe given a double reward: A manamong the people of the Bookwho believed in his Prophet, thenlived to see the Prophet j4 andfollowed him and believed in him- he will have a double reward.And a slave who fulfills his dutytowards Allah and towards hismaster - he will have a doublereward. And a man who had aslave woman whom he fed andfed her well, and taught her andtaught her well, then he set herfree and married her - he willhave a double reward." ThenAsh-ShabI said to the Khurâsâni:Take this HadIth with no effort,for a man would travel to Al-Madinah for less than this."[388] A similar HadIth (as no.387) was narrated from Salih binSâlib with this chain.
  • 246. The Book Of Faith 245 LQ4 :Chapter 71. The Descent Of j-:• J,;; t) - (V 1)Eisa Bin Mariam To JudgeAccording To The arIah OfOur Prophet Muhammad ; t. LAnd How Allah Has HonoredThis Ummah; And ClarifyingThe Evidence That ThisReligion Will Not BeAbrogated; And That A Group (Z4i rj: )J LP JLPFrom It Will Continue ToAdhere To The Truth And C.Prevail Until The Day OfResurrection[389] 242 - (155) It wasnarrated from Ibn Al-Müsâyyabthat he heard Abü Hurairah say:"The Messenger of Allah ç said:By the One in Whose Hand ismy soul! Soon the son of Mariam will descend among you as ajust judge, he will break the cross,kill the pigs and abolish theJizyah, and wealth will become soabundant that no one will acceptit."[390] It was narrated from Az-ZuhrI with this chain. Andaccording to the report of IbnUyainah the Messenger of Allah
  • 247. The Book Of Faith 246 Lol h.J 4 said: "A fair leader and a Just -- 4k,-judge." According to the reportof Yânus the Messenger of Allah :JU U:ait said: "A just judge," but hedid not mention "a fair leader." LiAccording to the Hadith of Sâlib J JJthe Messenger of Allah jW said:"A fair judge," as A-Laift said(no. 389). According to hisIjadILh he added: "Until a single LAprostration will be better thanthis world and everything in it.Then Abü Hurairah said: Reciteif you wish: "And there is none ofthe people of the Scripture (Jews ((and Christians) but must believein him (Eisa, son of Mariam),before his death... [11 17 )j - Z [o° :L .J][391] 243 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said: ByAllah! The son of Mariam willcertainly come down as a just )judge. He will break the cross 4j J , - ,- JU - ft ---and kill the pigs, and he willabolish the Jizyah; the young she-camels will be left alone, and noone will show any interest in ";--them. Spite, mutual hatred and 5 An-Nisâ 4:159.
  • 248. The Book Of Faith 247 1 h.Jmutual envy will disappear, andwhen they are called (to begiven) wealth, no one will acceptit."[392] 244 - ( ... ) It was narratedthat Abü Hurairah said: "TheMessenger of Allah said:How will you be when the son ofMariam descends among you andyour Imâm is one from amongyou?"[393] 245 - ( ... ) Nâfi, the freedslave of Abü Qatâdah Al-AnsârI,narrated that he heard AbflHurairah say: "The Messenger ofAllah said: How will you bewhen the son of Mariamdescends among you and leadsyou?"[3941 246 - ( ... ) It was narratedfrom Abü Hurairah that theMessenger of Allah ç said:"How will you be when the sonof Mariam descends among youand you are led by one fromamong you?" I said 1 to Ibn AblDhib: "AI-Awzâl narrated to usfrom Az-Zuhrl, from Nâfi, fromAbü Hurairah: And your ImâmIll The speaker is A1-WalId bin Muslim, one of the narrators.
  • 249. The Book Of Faith 248 6jVSis one of you." Ibn AbI Phibsaid: "Do you know what Youare led by one from among you -means?" I said: "Tell me." Hesaid: "He will lead you accordingto the Book of your Lord, theMighty and Sublime, and theSunnah of your Prophet[395] 247 - (156) Jâbir binAbdullâh said: "I heard theProphet say: A group amongmy Ummah will continue to fightfor the truth and will prevail untilthe Day of Resurrection. AndEisa bin Mariam will descendand their leader will say: Comeand lead us in Salât, but he willsay: No, you are leaders of oneanother, as an honor from Allahto this Ummah." 3 :J,ZiChapter 72. Clarifying The (vTime When Faith Will NoLonger Be Accepted (V Ai J Jil[396] 248 - (157) It was ti- (ov)—tA []narrated from Abü Hurairah that I I -the Messenger of Allah said: iy L5J &_j y"The Hour will not begin until :the sun rises from its place ofsetting. When it rises from itsplace of setting, all people will
  • 250. The Book Of Faith 249 CJ La$ 60abelieve, but on that day ...Nogood will it do to a person tobelieve then, if he believed notbefore, nor earned good throughhis Faith..."[] [vr• iv qy[397] A HadIth similar to that of ii[r°%vIJAl-Alâ (no. 396) from his fatherwas narrated from Abü Hurairahfrom the Prophet . L5 : L ~flii I r I *[398] 249 - (158) It was ti.. (oA)— I A [rvJ Al-Anâm 6:158.
  • 251. The Book Of Faith 250narrated that Abü Hurairah said:"The Messenger of Allah said:There are three things, whenthey appear no good will it do toa person to believe then, if hebelieved not before, nor earnedgood through his faith: The risingof the sun from its place ofsetting, the Dajjâl, and the Beastof the Earth."[399] 250 - (159) It wasnarrated from Abü Pharr thatthe Prophet t said one day: "Doyou know where this sun goes?"They said: "Allah and HisMessenger know best." He said:"It runs along its course until itreaches its resting place beneaththe Throne, where it fallsprostrate and remains like thatuntil it is said to it: Rise andreturn from where you camefrom. Then in the morning, itrises from its place of rising.Then it runs along its course untilit reaches its resting placebeneath the Throne, where itfalls prostrate and remains likethat until it is said to it: Rise andreturn from where you camefrom. Then in the morning, it
  • 252. The Book Of Faith 251rises from its place of rising.Then it will run along its courseand the people will not noticeanything unusual, until it reachesits resting place beneath theThrone, then it will be said to it:Go and rise from the place ofyour setting. So in the morning itwill rise from the place of itssetting." The Messenger of Allah said: "Do you know when thatwill be? That will be when ...Nogood will it do to a person tobelieve then, if he believed notbefore, nor earned good throughhis Faith.... ,,[ll[400] ( ... ) It was narrated fromAbü Dharr that the Prophetsaid one day: "Do you knowwhere this sun goes?..." a -IadWlike that of Ibn Ulayyah (no.399).[401] ( ... ) It was narrated thatAbü Dharr said: "I entered theMasjid and the Messenger ofAllah iil was sitting there. Whenthe sun disappeared he said: 0Abü Dharr, do you know wherethis sun goes? I said: Allah andHis Messenger know best. Hesaid: It goes and asks for[1j A1-Anâm 6:158.
  • 253. The Book Of Faith 252permission to prostrate, andpermission is granted to it, and itis as if it will be told: Returnfrom where you came, and it willrise from its place of setting."[402] 251 - ( ... ) It was narratedthat Abü Dharr said: "I asked theMessenger of Allah (nj) aboutthe words of Allah: "And the sunruns on its fixed course." Hesaid: That brings it to its restingplace beneath the Throne. ,[1]Chapter 73. The Beginning OfThe Revelation To TheMessenger Of Allah[403] 252 - (160) Urwah binAz-Zubair narrated that Aiah,the wife of the Prophet , toldhim: "The first thing with which :JU U J jthe Revelation began for theLi] Yâ Sin 36:38.
  • 254. The Book Of Faith 253Messenger of Allah were truedreams which he saw in his sleep;he did not see any dream but itcame true like the light of dawn.Then solitude was made dear tohim, and he used to withdraw tothe cave of Hirâ where he wouldworship Allah for a number ofnights before returning to hisfamily to collect more provisions,then he would go back toIhadIjah and take moreprovisions. Then the truth cameto him suddenly when he was inthe cave of Uirâ. The Angelcame to him and said: Read! Hesaid: I cannot read. He said: Hetook hold of me and hugged andpressed me hard until I could notbear it, then he released me andsaid: Read! I said: "I cannotread." Then he hugged andpressed me hard a second timeuntil I could not bear it, then hereleased me and said: Read! Isaid: "I cannot read. Then hetook hold of me a third time andhugged and pressed hard until Icould not bear it, then hereleased me and said: Read! Inthe Name of your Lord Who hascreated (all that exists). He hascreated man from a clot. Read!And your Lord is the MostGenerous. Who has taught (thewriting) by the pen. He hastaught man that which he knewnot. 11 Then the Messenger of A1-Alaq 96:1-5.
  • 255. The Book Of Faith L.Q4 l -.itAllah went back, with hisheart pounding, and enteredupon JhadIjah. He said: Coverme, cover me! So they coveredhim, until his fear subsided, thenhe said to JJadIjah: 0 Khadijah,what has happened to me (beingunable to handle theresponsibility)? And he told herwhat had happened. He said: Ifear for myself. Khadijah said tohim: No, be of good cheer, for byAllah! Allah will never humiliateyou. By Allah! You uphold theties of kinship, speak the truth,bear peoples burdens, help thedestitute, honor your guests andhelp people when calamitystrikes. KhadIjah took him toWaraqah bin Nawfal bin Mad binAbdul-Uzza, who was the son ofIbadIjahs paternal uncle - herfathers brother. He was a manwho had become Christian duringthe Jâhiliyyah; he was a literateman and he wrote as much of theInjul in Arabic as Allah willed heshould write. He was an old manwho had gone blind. Khadijahsaid to him: 0 uncle, listen towhat your brothers son has tosay. Waraqah bin Nawfal said: 0son of my brother, whathappened? The Messenger ofAllah told him what hadhappened, and Waraqah said tohim: This is An-Nâmâs (angel)who was sent down to Müsâ, %9.Would that I were a young man!Would that I live until your
  • 256. The Book Of Faith 255 ,LjIpeople expel you! The Messengerof Allah said: Will they really LJexpel me? Waraqah said: Yes. •No man has ever brought whatyou have brought, except he wasmet with hostility. If I live to seethat day, I will support youwholeheartedly." [404] 253 - ( ... ) It was narratedthat Aihah said: "The first thingwith which the Revelation began L ) L1for the Messenger of Allah iiJ :LcJI J.i :Jiwas..." A Had&1h similar to that ofYünus (no. 403), except that itcontains: "(1adljah said:) By ft 40 jAllah! Allah will never cause youto grieve." And: "IhadIjah said: LLJ • LSil0 son of my uncle, listen to whatthe son of your brother has tosay." LS )Li :Ji :JU[405] 254 - ( ... ) Urwah bin Az-Zubair said: "Aihah, the wife ofthe Prophet , said:... And hewent back to Khadijah with hisheart pounding," and he narrateda Hadith similar to the reports ofYünus and Mamar (no. 403,404). But he did not mention the :Jfirst part of their Ahadith whereit says: "The first thing withwhich the Revelation began forthe Messenger of Allah; weretrue dreams." He followed the J :4ji LHadIth of Yünus as far as thewords: "By Allah! Allah willnever humiliate you," and he !4W :4i 5Imentioned the words of
  • 257. The Book Of Faith 256jadIjah: "0 son of my uncle,listen to what your brothers sonhas to say." [406] 255 - (161) Jâbir binAbdullâh Al-AnsârI - who wasone of the Companions of theMessenger of Allah - used tonarrate that the Messenger ofAllah , speaking of theinterruption in the Revelationsaid: "While I was walking, Iheard a voice from heaven. Iraised my head, and there wasthe Angel who had come to mein Hirâ, sitting on a thronebetween heaven and earth." TheMessenger of Allah said: "Iwas stricken with terror, so Iwent back and said, Cover me,cover me! So they covered me,then Allah, [Blessed be He andMost High], revealed the Verses:"0 you enveloped in garments!Arise and warn! And magnifyyour Lord! And purify yourgarments! And keep away fromAr-Rujz!."111 - And that is theidols - "Then the Revelationresumed."[407] 256 - ( ... ) Ibn Shihâbnarrated: "I heard Abü Salamahbin Abdur-Rahmân saying: Jâbirbin Abdullâh narrated to me[I Al-Muddath-ihir 74:1-5.
  • 258. The Book Of Faith 257 Latj 60 Uthat he heard the Messenger ofAllah jW say: Then theRevelation ceased for a while,then while I was walking... thenhe mentioned a HadIth similar tothat of Yünus (no. 406), exceptthat he said: "I was stricken withterror and I fell to the ground."He (Ibn hihâb) said: "AbflSalamah said: Ar-Rujz is theidols. " He said: "Then theRevelation resumed."[408] A HadIth similar to that ofYünus (no. 406) was narratedfrom Az-ZuhrI with this chain.He () said: "Then Allah, theMighty and Sublime, revealed:"0 you enveloped in garments!"up to: "And keep away from Ar-Rujz"! 11 " - before the Salât wasmade obligatory - "Then theRevelation resumed..." As wassaid by Aqll (no. 407).[409] 257 - ( ... ) A]-AwzâI said:"I heard Yahyâ say: I asked AbüSalamah: "What part of the :Qurân was revealed first?" He L :J iLsaid: "0 you enveloped ingarments! 21 I said: Or: Jj.;I 3 JiJ :1 JL :J,i"Read! ,[3 J He said: "I askedJâbir bin Abdullâh: What part :Li 4S :J 3of the Qurân was revealed first?(1] A1-Muddathtj(ir 74:1-5.[2]Al-Mud h-ir 74.[3]A1-Alaq 96.
  • 259. The Book Of Faith 258He said: "0 you enveloped ingarments! 11 said: Or:"Read! ...121 Jâbir said: I will tellyou what the Messenger of Allah told us. He said: "I stayed inHirâ for a month, and when mystay was over, I went down to thebottom of the valley and I heardmy name called. I looked in frontof me and behind me, and to myright and my left, and I did notsee anyone. Then I heard myname called (again). I looked andI did not see anyone. Then myname was called again and Iraised my head, and there he wason a throne in the air" - meaningJibrIl, - "I started to trembleviolently when I saw him, and Iwent to IljadIjah and said:Cover me, and they covered meand poured water on me. ThenAllah revealed: "0 youenveloped in garments! Arise andwarn! And magnify your Lord!And purify your garments!. ,[31[4101 258 - ( ... ) It was narratedfrom Yahyâ bin AbI Ka.thir with __, ,, ft _, _ft • )this chain (a HadIth similar to no.409), but he said: "And there hewas sitting on a throne betweenheaven and earth." A1-Muddajfr-tIir 74.(2] A1-Alaq 96.(31 Al-Muddath-t ir 74:1-4.
  • 260. The Book Of Faith 259 jL4IChapter 74. The Night Journey Jp r 4LL) - ( V I ç ,JI)On Which The Messenger OfAllah Was Taken Up IntoThe Heavens And The PrayersWere Enjoined [411] 259 - (162) It was narrated from Anas bin Mâlikthat the Messenger of Allah Qtsaid: "Al-Burâq - which is a tallwhite beast, bigger than a donkeyand smaller than a mule, whosestride reaches as far as he can see- was brought to me, and I rode it until I reached Bait Al-Maqdis(Jerusalem). There I tethered itto the ring which was used by theProphets, and I entered theMasjid and prayed two Rakahthere. Then I came out, and JibrIl[] came to me with a vessel ofwine and a vessel of milk. I chosethe milk and JibrIl - - said:You have chosen the Fitrah (thenatural thing). Then he took usup to the heaven and JibrIl askedfor it to be opened. It was said:Who are you? He said: Jibril.It was said: Who is with you?He said: Muhammad. It wassaid: Has he been sent for? Hesaid: Yes, he has. Then it wasopened for us, and there wasAdam %m, who welcomed meand prayed for good for me.Then he took us up to the secondheaven, and Jibrll - - askedfor it to be opened. It was said:Who are you? He said: Jibril.It was said: Who is with you?
  • 261. The Book Of Faith 260 4 L4 _jHe said: Muhammad. It wassaid: Has he been sent for? Hesaid: Yes, he has. Then it wasopened for us, and there werethe maternal cousins, Eisa binMariam and Yayâ bin Zakariyyâ They welcomed me andprayed for good for me. Then hetook us up to the third heaven,and Jibrll asked for it to beopened. It was said: Who areyou? He said: JibrIl. It was said:Who is with you? He said:Muhammad. It was said: Hashe been sent for? He said: Yes,he has. Then it was opened forus, and there was Yüsuf , whohad been given half of worldlybeauty. He welcomed me andprayed for good for me. Then hetook us up to the fourth heavenand Jibrll - - asked for it to beopened. It was said: Who are you?He said: JibrIl. It was said: Who iswith you? He said: Muhammad.It was said: Has he been sent for?He said: Yes, he has. Then it wasopened for us, and there was IdrIs . He welcomed me and prayedfor good for me. "Allah, the Mighty and Sublime,says: "And We raised him to ahigh station." 11 Then he took usup to the fifth heaven, and JibrIlasked for it to be opened. It wassaid: Who are you? He said:JibrIl. It was said: Who is withyou? He said: Muhammad. It[1] Mariam 19:57.
  • 262. The Book Of Faith 261 )L44was said: Has he been sent for? He said: Yes, he has. Then itwas opened for us, and there was ffirfin%a. He welcomed me and prayed for good for me. Then he took us up to the sixth heaven,and Jibril [] asked for it to beopened. It was said: Who are you? He said: Jibril. It was said: Who iswith you? He said: Muhammad It was said: Has he beensent for? He said: Yes, he has.Then it was opened for us, andthere was Mfisd%o. He welcomedme and prayed for good for me. "Then he took us up to theseventh heaven, and Jibril askedfor it to be opened. It was said:Who are you? He said: Jibril.It was said: Who is with you?He said: Muhammad [J. Itwas said: Has he been sent for?He said: Yes, he has. Then itwas opened for us, and there wasIbrâhlm, leaning with his backagainst Al-Bait Al-Ma mar (theMuch-Frequented House); everyday seventy thousand angelsenter it and they never return toit. Then he took me to the As-Sidrat Al-Muntahâ (Lote-Tree ofthe Utmost Boundary); its leaveswere like the ears of elephantsand its fruits were like largeearthenware jars. When it wascovered with that which coveredit by Allahs command, itchanged, and there is no one inAllahs creation who can describeits beauty.