This document contains multiple hadiths from the Book 38 section of Sahih al-Bukhari pertaining to the characteristics of hypocrites. The hadiths describe various actions and sayings of hypocrites during the time of the Prophet Muhammad, including withholding support from Muslims, making false accusations, questioning religious teachings, and abandoning faith. They highlight how the Quran revealed verses addressing the hypocritical behavior.
This document summarizes several hadiths from Sahih al-Bukhari regarding divine will and fate. It describes how Allah decrees certain things for each person before they are born, such as their provision, lifespan, and whether they will be blessed or wretched. It also discusses how people's deeds are predetermined based on what Allah has ordained for them, but they are still responsible for their actions. The hadiths provide examples of people who fought bravely for Islam but were destined for Hell, and vice versa. The document emphasizes that people's ultimate fate is decided by their last deeds and efforts.
This document provides an overview of several hadiths and Quranic verses related to the signs that will occur before the Day of Judgement. It discusses signs such as the splitting of religious communities like Jews and Christians into sects, the disappearance of knowledge and rise of ignorance, widespread immorality, and a decrease in the number of men. The hadiths emphasize that the exact timing of the Day of Judgement is only known to God. Overall, the document outlines prophesied events and societal changes that will take place as the end of times approaches.
This document provides guidance on Islamic greetings and etiquette. It discusses:
1) The importance of greetings in indicating spiritual ideals and conveying messages of peace. The Islamic greeting of "As-Salamu-Alaikum" means "Peace be upon you" and signifies the importance of peace.
2) Proper greetings when meeting others, such as the rider greeting the pedestrian first. Muslims are commanded to greet each other with "As-Salamu-Alaikum" and add words wishing mercy and blessings.
3) Responding to greetings is an obligation, though some response is sufficient to absolve all. Non-Muslims should be greeted in response but not initiated with greet
The document discusses funeral rites in Islam. It outlines several things that should be done with a dying person, including encouraging them to recite the Shahadah affirming there is no god but Allah. It notes hadith where the Prophet Muhammad did this with his companions. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of faith must be sincere and with knowledge. The document provides context and evidence from hadith to support its discussion of Islamic funeral rites.
The document discusses two different concepts of zuhd (asceticism): the understanding of the Salaf (pious predecessors) and the bid'ah (innovation) of mystic Sufis. The Salaf understood zuhd as leading a pious life devoted to Allah while fulfilling lawful worldly obligations. Mystic Sufis, however, emphasized extreme poverty, abandoning family and knowledge, and strange ascetic practices like self-mutilation. The document criticizes how the zuhd of Sufis contradicts the moderate teachings of the Quran and hadith.
This document summarizes the life of Sayyiduna Zubayr Bin ‘Awwām. It discusses his great status, mentioning that he will intercede for 100,000 people on Judgment Day due to his recitation of Salat upon the Prophet. It provides intentions for listening to a religious speech and delivering a speech, emphasizing focusing on sincerity. It also shares background on a verse revealed about Zubayr and his sale of life to seek Allah's pleasure, referencing his support of the Prophet.
This document discusses the opinions of Islamic scholars on weak (dha'eef) hadiths. It explains that a hadith is considered weak due to weaknesses in the chain of narrators, not in the substance of the hadith itself. It notes there is scholarly consensus that weak hadiths can be accepted regarding matters of virtue/excellence. The document also discusses how weak hadiths can be strengthened by other corroborating evidence like multiple chains of narration, acceptance by the Muslim community, or use by early jurists in legal rulings. It provides examples of how even non-conforming Islamic scholars rely on weak hadiths in practice.
My advice to the women by the shaykhah umm abdillaah al-waadi'iyah 04Shahedur
Backbiting is speaking about another person in a way that they dislike when they are absent. It is considered a major sin in Islam according to most scholars. The document discusses backbiting in great detail, defining it, providing hadith evidence that it is forbidden, and explaining that the proper way to repent is to seek forgiveness from Allah rather than informing the person who was backbitten.
This document summarizes several hadiths from Sahih al-Bukhari regarding divine will and fate. It describes how Allah decrees certain things for each person before they are born, such as their provision, lifespan, and whether they will be blessed or wretched. It also discusses how people's deeds are predetermined based on what Allah has ordained for them, but they are still responsible for their actions. The hadiths provide examples of people who fought bravely for Islam but were destined for Hell, and vice versa. The document emphasizes that people's ultimate fate is decided by their last deeds and efforts.
This document provides an overview of several hadiths and Quranic verses related to the signs that will occur before the Day of Judgement. It discusses signs such as the splitting of religious communities like Jews and Christians into sects, the disappearance of knowledge and rise of ignorance, widespread immorality, and a decrease in the number of men. The hadiths emphasize that the exact timing of the Day of Judgement is only known to God. Overall, the document outlines prophesied events and societal changes that will take place as the end of times approaches.
This document provides guidance on Islamic greetings and etiquette. It discusses:
1) The importance of greetings in indicating spiritual ideals and conveying messages of peace. The Islamic greeting of "As-Salamu-Alaikum" means "Peace be upon you" and signifies the importance of peace.
2) Proper greetings when meeting others, such as the rider greeting the pedestrian first. Muslims are commanded to greet each other with "As-Salamu-Alaikum" and add words wishing mercy and blessings.
3) Responding to greetings is an obligation, though some response is sufficient to absolve all. Non-Muslims should be greeted in response but not initiated with greet
The document discusses funeral rites in Islam. It outlines several things that should be done with a dying person, including encouraging them to recite the Shahadah affirming there is no god but Allah. It notes hadith where the Prophet Muhammad did this with his companions. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of faith must be sincere and with knowledge. The document provides context and evidence from hadith to support its discussion of Islamic funeral rites.
The document discusses two different concepts of zuhd (asceticism): the understanding of the Salaf (pious predecessors) and the bid'ah (innovation) of mystic Sufis. The Salaf understood zuhd as leading a pious life devoted to Allah while fulfilling lawful worldly obligations. Mystic Sufis, however, emphasized extreme poverty, abandoning family and knowledge, and strange ascetic practices like self-mutilation. The document criticizes how the zuhd of Sufis contradicts the moderate teachings of the Quran and hadith.
This document summarizes the life of Sayyiduna Zubayr Bin ‘Awwām. It discusses his great status, mentioning that he will intercede for 100,000 people on Judgment Day due to his recitation of Salat upon the Prophet. It provides intentions for listening to a religious speech and delivering a speech, emphasizing focusing on sincerity. It also shares background on a verse revealed about Zubayr and his sale of life to seek Allah's pleasure, referencing his support of the Prophet.
This document discusses the opinions of Islamic scholars on weak (dha'eef) hadiths. It explains that a hadith is considered weak due to weaknesses in the chain of narrators, not in the substance of the hadith itself. It notes there is scholarly consensus that weak hadiths can be accepted regarding matters of virtue/excellence. The document also discusses how weak hadiths can be strengthened by other corroborating evidence like multiple chains of narration, acceptance by the Muslim community, or use by early jurists in legal rulings. It provides examples of how even non-conforming Islamic scholars rely on weak hadiths in practice.
My advice to the women by the shaykhah umm abdillaah al-waadi'iyah 04Shahedur
Backbiting is speaking about another person in a way that they dislike when they are absent. It is considered a major sin in Islam according to most scholars. The document discusses backbiting in great detail, defining it, providing hadith evidence that it is forbidden, and explaining that the proper way to repent is to seek forgiveness from Allah rather than informing the person who was backbitten.
The document provides guidance on acts of worship that are recommended for a dying person and those around them. It states that those present should encourage the dying person to repeat the Shahadah until they pass away, confirming Allah's oneness. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be out of sincere belief and certainty, and before the actual moment of death. The Prophet tried to get his uncle Abu Talib to proclaim Allah's oneness on his deathbed, showing the importance of dying with faith.
The Nature Of Fasting
This book will help the reader better understand the fine points about fasting. What is the nature of the things that break the fast? What are the rules by which one can know the difference between what breaks the fast and what does not?
These question are more answered by Shaykh Al-Islam Ibn Taymiyyah in his discussion of the Nature of Fasting.
The document discusses signs that will occur before the Day of Judgment based on Quranic verses and hadiths. It mentions signs like the splitting of the moon, the closeness of the Prophet's time to the Hour, the drawing near of mankind's reckoning, and increasing tribulations. The Prophet warned that evil will come after good and some people will lead others astray, calling people to Hell. Believers are advised to stick to the main Muslim body and its leader or isolate themselves if there is no clear authority.
A Collection of Mutawatir (Mass transmitted/most authentic) Hadith (Prophetic...Nazmussakib Nirjhor
A Collection of Mutawatir (Mass transmitted) Hadith (prophetic traditions)
Collection by Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance Kingdom of Saudi Arabia
http://web.archive.org/web/20061031015411/http://hadith.al-islam.com/bayan/Index.asp?Lang=ENG&Type=3
What is a Mutawatir Hadith and why this is distinct?
A Mutawatir (مُتَواتِر meaning "successive") Hadith is a report of such a large number of narrators (at different times) that their agreement upon an untruth is inconceivable thus being accepted as unquestionable in its veracity. A hadith is said to be mutawatir if it was reported by a significant, though unspecified, number of narrators at each level in the chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source.
This provides confirmation that the hadith is authentically attributed to its source at a level above reasonable doubt. This is due to its being beyond historical possibility that narrators could have conspired to forge a narration. In contrast, an ahaad hadith is a narration the chain of which has not reached a number sufficient to qualify as mutawatir.
There are only two types of texts in Islamic sharīʿah which are immutable (Qaati’) a) verses of Qura’n and b) Mutawatir Hadith. If someone denies a Mutawatir hadith he does Kufr.
Why this collection?
We have searched through the internet over and over again and unfortunately could not find a single collection of Mutawatir hadith in English. So we have compiled this from a website of Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance, Kingdom of Saudi Arabia. This compilation is originally selected and compiled by the Ulaama council of this ministry and NOT by us. Our contribution is just copying from the website and accumulates into an unbroken book. We hope this will come handy in many research and necessary studies inshaAllah. May Allah (SWT) accept all of our efforts, Ameen.
The document provides definitions and explanations of the term "hadeeth" and how it is used. It defines hadeeth linguistically as news, reports or conversations, and notes that in an Islamic context it came to specifically refer to reports about the sayings and actions of the Prophet Muhammad. It then discusses three categories of usage for the term hadeeth: (1) referring to the Quran itself, (2) referring to historical stories, and (3) referring to general conversations. The document aims to clarify terminology related to evaluating and studying hadith.
Extract from booklet, 'Allah chose for accompanying him and taking knowledge from him a people who are the best of this nation, which is itself the best of all nations. Allah honored them by allowing them to ac-company His Prophet (saw). He favored them in this worldly life by giving them the opportunity to see him and hear his had�th directly from his noble mouth. This is the bounty of Allah which He bestows upon whom He wills, and Allah possesses the great-est of bounties.
1. Fasting is broken by eating, drinking, and sexual intercourse according to clear texts from the Quran and hadith. Vomiting only breaks the fast if intentional.
2. There is debate around whether other acts like cupping or wet dreams break the fast, with differing opinions among scholars. Hadiths on these topics can be interpreted in more than one way.
3. Most scholars agree that if a person commits a prohibited act like sexual intercourse during Ramadan out of forgetfulness, their fast is still valid and they do not need to make the fast up. Intentionally breaking the fast is considered a major sin.
This document discusses Islamic rites and practices related to funerals. It covers several topics:
- Following the funeral procession is an obligatory right for Muslims to show support. The Prophet recommended following until burial for greater reward.
- Women's participation is discouraged to avoid crowds, but allowed if crowds are absent.
- Excessive noise, dirges or chants during the procession are forbidden as innovations. Silence allows contemplation of life and death.
- Transporting the deceased by vehicle instead of carrying the bier goes against the Prophet's teachings, but may be necessary in some non-Muslim countries due to laws or lack of nearby mosques/cemeteries
The document provides a summary and introduction to Imaam Al-Albaanee's book "The Night Prayer in Ramadaan". It discusses how performing the night prayer (Taraaweeh) in increments of 11 or 20 rak'ah has caused disagreement. It summarizes Al-Albaanee's view that the authentic Sunnah is to pray 11 rak'ah based on reliable hadith. It notes how some criticized his view, including one scholar who responded with a treatise but relied on deception rather than strong arguments. The introduction aims to clarify misrepresentations while promoting the importance of following the authentic Sunnah.
The document summarizes the major events that will occur on the Day of Resurrection according to Islamic theology. It begins by discussing life after death and the importance of believing in the last day. The first event discussed is the souls returning to their bodies after mankind falls dead from the blowing of the horn. The souls will remain dispersed until after bodies are recreated, then upon the second blowing of the horn, the souls will return to their bodies to stand for judgment.
This document provides definitions and explanations of key Islamic concepts related to preserving the Quran and Sunnah. It discusses:
1) The definitions of hadeeth (prophet's traditions), which include his sayings, deeds, and deeds approved by him. It also defines Sunnah as the collection of hadeeth that form the prophet's way of life and Islamic code.
2) Bida', or religious innovation, which refers to practices that have no basis in the Quran or Sunnah.
3) The process of compiling and recording the Quran and Sunnah during the prophet's lifetime and after, including the roles of early Muslim scholars and caliphs in preserving Islamic scripture and traditions.
The document provides information about the Islamic pilgrimage known as Haj. It begins with relevant quotes from the Quran and hadiths about the importance and virtues of Haj. The document then discusses what Haj is, its pillars and obligations, the rituals involved, its significance, and virtues. It emphasizes that Haj is one of the five pillars of Islam and an obligation for all able Muslims to perform once in their lifetime if they are able.
This document discusses the preservation and compilation of the Quran. It describes how the Quran was memorized by the Prophet Muhammad and his companions during his lifetime. It also discusses how parts of the Quran were written down during this time under the Prophet's supervision to ensure accuracy. After the Prophet's death, Abu Bakr oversaw the first compilation to address the loss of Huffaz during a battle. Later, Uthman standardized the text to prevent disputes over recitation. The document provides evidence that preservation efforts began during the Prophet's life through both memorization and writing.
This document provides an outline and summary of Surah Al-‘Asr from the Quran. Some key details include:
- The surah takes its name from the mention of "Asr" in verse 1.
- It highlights that most humans are generally in a state of loss, except those who have faith and do righteous deeds.
- It provides background context on when the surah was revealed in Makkah, its structure including the number of verses and words, and where it falls in order of revelation and different methods of reciting the Quran.
- The document also shares information on physical and health benefits that have been discovered from studying and reciting different surahs in the Quran
1) The document provides commentary on Surah Al-Asr, a chapter from the Quran. It discusses the revelation, recitation, and meaning of each verse.
2) Verse 1 takes an oath by time to emphasize that every human is in a state of loss.
3) Verse 2 confirms that every human is undoubtedly in a state of loss.
4) Verse 3 establishes an exception for those who have belief in God and perform righteous good deeds while advising others towards truth and patience.
The document discusses things that break and do not break the fast during Ramadan.
It states that eating, drinking, and sexual intercourse break the fast based on Quranic verses and hadith. Menstruation also breaks the fast. The hadith are unclear if vomiting breaks the fast, but most scholars say it does not unless done intentionally. Wet dreams and cupping do not break the fast according to hadith. The document analyzes different scholarly opinions on these rulings.
The Clarification Regarding Intentionally Targetting Women And ChildrenLight Upon Light
The document discusses the original Islamic ruling regarding killing women and children of non-Muslims (kuffar). It states that while the blood, wealth, and honor of Muslims are sanctified and protected, the original ruling for non-Muslims is permissibility to spill their blood, seize their wealth, and remove their honor through enslavement. However, it notes that women, children, and non-combatants are given protection based on textual evidence that excludes them from the general rulings of war. The document aims to examine statements made by jihadi leaders regarding targeting women and children in light of Islamic jurisprudence.
The document discusses the traditions and practices related to the Islamic festival of Eid al-Adha (Festival of Sacrifice). It contains several hadiths that describe:
1) The Prophet instructing Muslims to offer the Eid prayer first before slaughtering their sacrifices, and that slaughtering before the prayer means it is just regular meat for one's family, not a true sacrifice.
2) Exceptions made for those who had already slaughtered before the prayer, allowing them to use what they had slaughtered as their sacrifice.
3) Details of the sacrifices the Prophet and his companions made, such as slaughtering two black and white rams himself.
4) Allowing
God created jinn and mankind to worship Him alone. Any act of worship must be done sincerely for God's pleasure alone and according to the teachings and example of the Prophet Muhammad.
The document discusses the Islamic concept of destiny (taqdir) and whether man's fate is predestined or determined by his own free will. It states that in Islam, man is neither completely in control of his fate nor bound by predestination alone. While Allah's will is supreme, man has been given limited free will and autonomy over some actions. The angel Jibrail records key details about a fetus like its provision, deeds and gender after 40-50 days in the womb. However, one's destiny can be influenced by striving for good or evil as their record is not fixed. Overall, destiny in Islam encourages cooperation with Allah's plan, not inaction or despair, balancing divine control with human responsibility
The document provides guidance on acts of worship that are recommended for a dying person and those around them. It states that those present should encourage the dying person to repeat the Shahadah until they pass away, confirming Allah's oneness. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be out of sincere belief and certainty, and before the actual moment of death. The Prophet tried to get his uncle Abu Talib to proclaim Allah's oneness on his deathbed, showing the importance of dying with faith.
The Nature Of Fasting
This book will help the reader better understand the fine points about fasting. What is the nature of the things that break the fast? What are the rules by which one can know the difference between what breaks the fast and what does not?
These question are more answered by Shaykh Al-Islam Ibn Taymiyyah in his discussion of the Nature of Fasting.
The document discusses signs that will occur before the Day of Judgment based on Quranic verses and hadiths. It mentions signs like the splitting of the moon, the closeness of the Prophet's time to the Hour, the drawing near of mankind's reckoning, and increasing tribulations. The Prophet warned that evil will come after good and some people will lead others astray, calling people to Hell. Believers are advised to stick to the main Muslim body and its leader or isolate themselves if there is no clear authority.
A Collection of Mutawatir (Mass transmitted/most authentic) Hadith (Prophetic...Nazmussakib Nirjhor
A Collection of Mutawatir (Mass transmitted) Hadith (prophetic traditions)
Collection by Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance Kingdom of Saudi Arabia
http://web.archive.org/web/20061031015411/http://hadith.al-islam.com/bayan/Index.asp?Lang=ENG&Type=3
What is a Mutawatir Hadith and why this is distinct?
A Mutawatir (مُتَواتِر meaning "successive") Hadith is a report of such a large number of narrators (at different times) that their agreement upon an untruth is inconceivable thus being accepted as unquestionable in its veracity. A hadith is said to be mutawatir if it was reported by a significant, though unspecified, number of narrators at each level in the chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source.
This provides confirmation that the hadith is authentically attributed to its source at a level above reasonable doubt. This is due to its being beyond historical possibility that narrators could have conspired to forge a narration. In contrast, an ahaad hadith is a narration the chain of which has not reached a number sufficient to qualify as mutawatir.
There are only two types of texts in Islamic sharīʿah which are immutable (Qaati’) a) verses of Qura’n and b) Mutawatir Hadith. If someone denies a Mutawatir hadith he does Kufr.
Why this collection?
We have searched through the internet over and over again and unfortunately could not find a single collection of Mutawatir hadith in English. So we have compiled this from a website of Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance, Kingdom of Saudi Arabia. This compilation is originally selected and compiled by the Ulaama council of this ministry and NOT by us. Our contribution is just copying from the website and accumulates into an unbroken book. We hope this will come handy in many research and necessary studies inshaAllah. May Allah (SWT) accept all of our efforts, Ameen.
The document provides definitions and explanations of the term "hadeeth" and how it is used. It defines hadeeth linguistically as news, reports or conversations, and notes that in an Islamic context it came to specifically refer to reports about the sayings and actions of the Prophet Muhammad. It then discusses three categories of usage for the term hadeeth: (1) referring to the Quran itself, (2) referring to historical stories, and (3) referring to general conversations. The document aims to clarify terminology related to evaluating and studying hadith.
Extract from booklet, 'Allah chose for accompanying him and taking knowledge from him a people who are the best of this nation, which is itself the best of all nations. Allah honored them by allowing them to ac-company His Prophet (saw). He favored them in this worldly life by giving them the opportunity to see him and hear his had�th directly from his noble mouth. This is the bounty of Allah which He bestows upon whom He wills, and Allah possesses the great-est of bounties.
1. Fasting is broken by eating, drinking, and sexual intercourse according to clear texts from the Quran and hadith. Vomiting only breaks the fast if intentional.
2. There is debate around whether other acts like cupping or wet dreams break the fast, with differing opinions among scholars. Hadiths on these topics can be interpreted in more than one way.
3. Most scholars agree that if a person commits a prohibited act like sexual intercourse during Ramadan out of forgetfulness, their fast is still valid and they do not need to make the fast up. Intentionally breaking the fast is considered a major sin.
This document discusses Islamic rites and practices related to funerals. It covers several topics:
- Following the funeral procession is an obligatory right for Muslims to show support. The Prophet recommended following until burial for greater reward.
- Women's participation is discouraged to avoid crowds, but allowed if crowds are absent.
- Excessive noise, dirges or chants during the procession are forbidden as innovations. Silence allows contemplation of life and death.
- Transporting the deceased by vehicle instead of carrying the bier goes against the Prophet's teachings, but may be necessary in some non-Muslim countries due to laws or lack of nearby mosques/cemeteries
The document provides a summary and introduction to Imaam Al-Albaanee's book "The Night Prayer in Ramadaan". It discusses how performing the night prayer (Taraaweeh) in increments of 11 or 20 rak'ah has caused disagreement. It summarizes Al-Albaanee's view that the authentic Sunnah is to pray 11 rak'ah based on reliable hadith. It notes how some criticized his view, including one scholar who responded with a treatise but relied on deception rather than strong arguments. The introduction aims to clarify misrepresentations while promoting the importance of following the authentic Sunnah.
The document summarizes the major events that will occur on the Day of Resurrection according to Islamic theology. It begins by discussing life after death and the importance of believing in the last day. The first event discussed is the souls returning to their bodies after mankind falls dead from the blowing of the horn. The souls will remain dispersed until after bodies are recreated, then upon the second blowing of the horn, the souls will return to their bodies to stand for judgment.
This document provides definitions and explanations of key Islamic concepts related to preserving the Quran and Sunnah. It discusses:
1) The definitions of hadeeth (prophet's traditions), which include his sayings, deeds, and deeds approved by him. It also defines Sunnah as the collection of hadeeth that form the prophet's way of life and Islamic code.
2) Bida', or religious innovation, which refers to practices that have no basis in the Quran or Sunnah.
3) The process of compiling and recording the Quran and Sunnah during the prophet's lifetime and after, including the roles of early Muslim scholars and caliphs in preserving Islamic scripture and traditions.
The document provides information about the Islamic pilgrimage known as Haj. It begins with relevant quotes from the Quran and hadiths about the importance and virtues of Haj. The document then discusses what Haj is, its pillars and obligations, the rituals involved, its significance, and virtues. It emphasizes that Haj is one of the five pillars of Islam and an obligation for all able Muslims to perform once in their lifetime if they are able.
This document discusses the preservation and compilation of the Quran. It describes how the Quran was memorized by the Prophet Muhammad and his companions during his lifetime. It also discusses how parts of the Quran were written down during this time under the Prophet's supervision to ensure accuracy. After the Prophet's death, Abu Bakr oversaw the first compilation to address the loss of Huffaz during a battle. Later, Uthman standardized the text to prevent disputes over recitation. The document provides evidence that preservation efforts began during the Prophet's life through both memorization and writing.
This document provides an outline and summary of Surah Al-‘Asr from the Quran. Some key details include:
- The surah takes its name from the mention of "Asr" in verse 1.
- It highlights that most humans are generally in a state of loss, except those who have faith and do righteous deeds.
- It provides background context on when the surah was revealed in Makkah, its structure including the number of verses and words, and where it falls in order of revelation and different methods of reciting the Quran.
- The document also shares information on physical and health benefits that have been discovered from studying and reciting different surahs in the Quran
1) The document provides commentary on Surah Al-Asr, a chapter from the Quran. It discusses the revelation, recitation, and meaning of each verse.
2) Verse 1 takes an oath by time to emphasize that every human is in a state of loss.
3) Verse 2 confirms that every human is undoubtedly in a state of loss.
4) Verse 3 establishes an exception for those who have belief in God and perform righteous good deeds while advising others towards truth and patience.
The document discusses things that break and do not break the fast during Ramadan.
It states that eating, drinking, and sexual intercourse break the fast based on Quranic verses and hadith. Menstruation also breaks the fast. The hadith are unclear if vomiting breaks the fast, but most scholars say it does not unless done intentionally. Wet dreams and cupping do not break the fast according to hadith. The document analyzes different scholarly opinions on these rulings.
The Clarification Regarding Intentionally Targetting Women And ChildrenLight Upon Light
The document discusses the original Islamic ruling regarding killing women and children of non-Muslims (kuffar). It states that while the blood, wealth, and honor of Muslims are sanctified and protected, the original ruling for non-Muslims is permissibility to spill their blood, seize their wealth, and remove their honor through enslavement. However, it notes that women, children, and non-combatants are given protection based on textual evidence that excludes them from the general rulings of war. The document aims to examine statements made by jihadi leaders regarding targeting women and children in light of Islamic jurisprudence.
The document discusses the traditions and practices related to the Islamic festival of Eid al-Adha (Festival of Sacrifice). It contains several hadiths that describe:
1) The Prophet instructing Muslims to offer the Eid prayer first before slaughtering their sacrifices, and that slaughtering before the prayer means it is just regular meat for one's family, not a true sacrifice.
2) Exceptions made for those who had already slaughtered before the prayer, allowing them to use what they had slaughtered as their sacrifice.
3) Details of the sacrifices the Prophet and his companions made, such as slaughtering two black and white rams himself.
4) Allowing
God created jinn and mankind to worship Him alone. Any act of worship must be done sincerely for God's pleasure alone and according to the teachings and example of the Prophet Muhammad.
The document discusses the Islamic concept of destiny (taqdir) and whether man's fate is predestined or determined by his own free will. It states that in Islam, man is neither completely in control of his fate nor bound by predestination alone. While Allah's will is supreme, man has been given limited free will and autonomy over some actions. The angel Jibrail records key details about a fetus like its provision, deeds and gender after 40-50 days in the womb. However, one's destiny can be influenced by striving for good or evil as their record is not fixed. Overall, destiny in Islam encourages cooperation with Allah's plan, not inaction or despair, balancing divine control with human responsibility
The document contains several hadiths about the character and teachings of the Prophet Muhammad (PBUH). It discusses that righteousness is good morality and avoiding wrongdoing. It also mentions that every person should strive to perform small acts of charity daily, such as helping others. Additionally, it notes that a Muslim's blood may only be spilled for marriage infidelity, retaliation, or abandoning their religion. The document emphasizes being good to others and drawing near to God through acts of worship and good deeds.
The document outlines prescribed punishments for certain acts according to religious texts. It states that an unmarried man who commits fornication should receive 100 lashes and be banished for a year. Anyone found engaging in acts like those of Lot's people should be killed, along with the person they engaged in the act with. It also notes that fornication and bribery among people will result in punishment through famine and terror, respectively. Finally, it says that Allah will not look upon a man who engages in intercourse with another man or woman through the anus.
Book 37 pertaining to repentance and exhortation to repentance (kitab al−tauba)FAHIM AKTHAR ULLAL
Allah's Messenger provides several hadiths emphasizing the importance of repentance and seeking forgiveness from Allah. He states that Allah is more pleased with the repentance of His servant than anything else. He provides examples, such as a person finding their lost camel in the desert, to illustrate how repentance brings Allah even greater joy. The hadiths also discuss that if people did not sin, Allah would replace them with others who do sin so that He may forgive them. Additionally, the Prophet advises balancing remembrance of the afterlife with tending to worldly duties, and that Allah's mercy predominates His wrath.
Ibn kathir signs_before_the_day_of_judgement_khilafahbooks_comAfif Suaidi
The document discusses signs that will occur before the Day of Judgement according to Islamic hadith sources. It mentions several hadith that describe divisions within religious groups, including Muslims splitting into 73 sects, only one of which will enter paradise. Tribulations are mentioned, with the Prophet advising people to stay with the main Muslim community. The signs also include the moon being split and the nearing of the Hour, though its exact timing is only known to God.
The document contains 13 hadiths from the Prophet Muhammad pertaining to sincerity, intention, and righteousness. The hadiths discuss the importance of intention in deeds, the fate of innocent people being judged by their intentions, the end of migration after Mecca was conquered, the reward for those unable to fulfill intentions of good deeds due to illness, appropriate levels of charity, focusing charity on family first, Allah judging based on the purity of hearts not appearances, the path of those who fight to raise Allah's word, the punishment for premeditated murder, additional rewards for praying in the mosque, being rewarded for good intentions even if the deed is not fulfilled, and people being saved from a trapped cave by recounting their good
This document provides an introduction and overview of Sahih Muslim, one of the six major hadith collections in Sunni Islam. It was collected by Muslim ibn al-Hajjaj, who lived in the 9th century CE and worked to verify the authenticity of hadiths attributed to the Prophet Muhammad. The introduction discusses Muslim's rigorous verification and acceptance criteria, including checking for compatibility with the Quran. It then lists and provides a brief description of the 43 books that make up Sahih Muslim, covering topics of faith, prayer, fasting, and more. Finally, it presents the first hadith from Book 1 on faith, which discusses a conversation between companions on the topic of divine decree.
Tahir ul Qadri is Dhajjal worshiper Leading Muslims towards Dhajjal check it ...Mohammad SAifuddin Anwar
This document discusses Tahir ul Qadri and claims he is leading people astray towards Hell. It provides Hadith quotes about the end times, including the arrival of Dajjal (the false messiah) and battles involving people from Persia and Hind (India and Pakistan). The document urges Muslims and other religious groups in India and Pakistan to unite and strengthen themselves spiritually, quoting Quran verses about Ibrahim and the Kaaba. It warns against killing and advocates relying on Allah through prayer and patience during times of affliction.
This document contains several hadiths from Sahih al-Bukhari regarding asking permission and proper greetings in Islam. It discusses how the Prophet Muhammad (peace be upon him) taught Muslims to greet each other respectfully, with the younger greeting the older, those on foot greeting those riding, and smaller groups greeting larger groups. It also mentions hadiths about asking permission before entering homes or private spaces and the importance of lowering one's gaze.
This document contains several hadiths from Sahih al-Bukhari that discuss dealing with apostates and those who leave Islam or commit blasphemy. The hadiths describe acts such as burning, killing, or fighting against those who abandon Islam or worship other gods. They also discuss proper greetings when encountering Jews and avoiding saying harmful things.
The document discusses signs that will occur before Judgment Day based on Quranic verses and hadiths. It mentions signs like the splitting of the moon, the nearing of the Hour, and the rise of tribulations. The Prophet warned that some people will lead others astray and called for sticking to the main Muslim body. Overall, it conveys that the signs indicate Judgment Day is approaching but its exact timing is only known to God.
The document discusses several hadiths about signs that will occur before Judgment Day. It mentions increasing divisions within religious groups, a rise in ignorance and disappearance of knowledge, widespread immorality, and Islam becoming worn out with few knowing the religion's practices. One hadith says the Quran will disappear overnight, leaving only elderly people reciting the shahadah without understanding its meaning. Overall, the signs foretell a dark period with declining faith preceding the final Day.
This document contains a summary of several hadiths from the Islamic holy book, the Quran. It discusses prohibitions around disputing interpretations of allegorical verses, avoiding those who engage in such disputes, and following the paths of previous religious groups like Jews and Christians. It also warns that near the end times, knowledge will decrease while ignorance increases, leading to more turmoil and bloodshed. Finally, it notes that those who introduce good or evil innovations, or call people to righteousness or error, will be rewarded or punished accordingly.
The document contains several hadiths and passages from the Quran discussing important Islamic concepts like remembrance of Allah, saying prayers like "Subhan Allahi Wa bihamdihi", avoiding longing for death, Allah's patience, best deeds, intercession of Prophet Muhammad on judgement day, and more. It also provides explanations of key terms like Almighty God, five pillars of Islam, six pillars of Iman, and 99 names of Allah.
The shaykh began his lecture by emphasizing the importance of understanding one's creed (aqeedah) in Islam, with the foremost principle being tawheed (monotheism) of Allah. He discussed the hadith stating that declaring "there is none worthy of worship except Allah" is the most excellent of deeds. The shaykh explained that saying this statement enters one into Islam, and because of it the world was created and prophets were sent. He highlighted stories from the Quran and hadith demonstrating the significance of this declaration, including how it can outweigh even numerous sins. The shaykh concluded by noting this statement has two pillars - negation of worship to others and affirmation of worship
The document provides background information on the Ghadeer-e-Khum incident where the Prophet Muhammad declared Ali as the master of all believers in front of over 100,000 Muslims. It describes the location of Ghadeer-e-Khum near Mecca, the urgent revelation received, the sermon given by Muhammad establishing Ali's leadership, and the oath of allegiance sworn to Ali. The document also lists hadiths, historical reports, and over 300 scholars who have narrated accounts of this event over 14 centuries.
THE SIGNS BEFORE THE DAY OF JUDGEMENT
Ayaat and Ahaadeeth about the Hour
Author: Al-Haafidh Ibn Katheer Hadeeth
Presentation prepared by Sarandib Muslims.com
This document provides a summary of Tafsir Ibn Kathir, a classic Sunni Islam commentary on the Qur'an by Imad ud Din Ibn Kathir. It discusses Surah 'Abasa, which reprimands the Prophet for frowning at a blind man who interrupted his conversation with another man. The summary then analyzes each verse of the Surah, using hadith to explain the meaning and context. It refutes those who deny life after death, citing how Allah created mankind and will resurrect them, just as seeds grow into plants from water and soil.
1. The Prophet narrated a story of a king who had a magician as an advisor. The magician wanted an apprentice, so the king sent him a young boy.
2. On his way to study magic, the boy met a monk who impressed him with his teachings. The boy began following both the monk and magician.
3. The boy eventually gained the ability to cure people through his faith in God. When brought before the king, he refused to renounce his faith, and was tortured along with the monk and a courtier who had also gained faith. All three were killed for refusing to renounce their religion.
The document defines major sins according to Islamic scripture and teachings. It discusses 7 major sins: 1) Associating partners with Allah (shirk), including idol worship and ostentation. 2) Unlawful killing of humans. 3) Sorcery. 4) Not performing the five daily prayers. 5) Not paying obligatory charity (zakat). The document provides Quranic verses and hadith to support the definition of each major sin and associated punishments. Scholars differ on the exact number of major sins but agree that they are the most severe sins whose punishment is explicitly mentioned.
This document is a summary and introduction to a book by Shaykh 'Abdullah 'Azzam titled "The Scales of Allah". It discusses how Allah has revealed divine scales to judge things, with the most important being faith and righteousness. In contrast, pre-Islamic societies used scales like wealth, status and lineage to judge people. It argues establishing Allah's scales on Earth requires nurturing souls through trials and obedience to directives from Allah and His Messenger.
This document provides a summary of the Tafsir Ibn Kathir, a classic Sunni Islamic commentary on the Quran by scholar Imad ud Din Ibn Kathir. It then discusses specific verses from Surat Al-Zalzalah (Chapter 99, "The Earthquake"), including their meaning and virtues. Key points include:
1) Tafsir Ibn Kathir is considered a summary of the earlier Tafsir al-Tabari commentary and uses hadith to explain each Quran verse.
2) The document analyzes verses from Surat Al-Zalzalah about the Day of Judgment, including the earth shaking and throwing out its burdens, mankind proceeding in
Similar to Book 38 pertaining to the charateristics of the hypocrites (20)
chakra yoga
Number of petals: 4 Location: Base of the spine Name: Foundation
Plane: Physical plane Sense Organ: Nose Work Organ: Anus Sense: Smell Element: Earth Shape: Square Sound: Lang
Muladhara is the root centre of physical experience, located at the base of the spine, the sacral plexus. The square represents the earth itself, the four dimensions and the four directions. Four allows for completion, and earth embodies the elements and conditions for human completion on all levels.
Muladhara Chakra is the meeting place of the three main nadis: Ida, Pingala and Sushumna. The downward-pointing triangle indicates the downward movement of energy and the three main nadis.
The seed mantra is Lam, the yellow square represents the earth element. The Muladhara chakra governs the vital breath Apana. An inverted triangle in the centre of the square encloses the unmanifest Kundalini, represented as a snake wrapped in three and a half coils around the svayambhu (self born) linga. Because her mouth faces downward, the flow of energy is downward.
The opening at the entrance of the sushumna is called brahma-dvara, the door of Brahma, which is closed by the coils of the sleeping Kundalini. As soon as one begins working with Muladhara chakra, this dormant energy awakens, raises its head and flows freely into the channel of Sushumna, the central nerve canal that runs along the spine. These two aspects of the kundalini: sleeping and waking, are identified as her “poison” and her “nectar.” The kundalini is poison when she remains asleep in the lower abdomen; she is nectar when she rises up through Sushumna, the medial channel, to reunite with Siva, the Absolute, in the yogin’s cranial vault.
In the pericarp is found the presiding deity Brahma, the lord of creation. His skin is the color of wheat, he wears a yellow dhoti and a green scarf. Brahma is four-faced, four-armed, holding in his upper left hand a lotus flower, the symbol of purity.
The Revelation Chapter 7 Working Copy.docxFred Gosnell
John witnesses the sealing of God's 144,000 witnesses, and he hears the crying out or shouting of an unnumbered multitude of those who have been saved during the great tribulation.
This is an intermission scene before opening the seventh seal. We have seen six seals opened revealing of the events that would shortly occur. The first 4 reveal what was to occur in the great tribulation during the destruction of Jerusalem by the Romans in AD70.
The fifth seal reveals the question from those slain as to when the Lord would avenge their death. The sixth seal reveals the answer to them from the One on the throne and of the Lamb which would be the punishment of their persecutors and accomplices. John sees four messengers/angels holding back the four winds of the earth & keeping them from blowing on the earth, the sea or any tree. In this figurative language, these are not heavenly messengers/angels. These represent those who are trying to restrain the word of God everywhere. Their efforts are restrained by the messenger in verse 2, preventing them from holding back the 4 winds, the spread of the gospel of Christ by His messengers/angels. These 4 winds stand on the four corners of the earth, Rome’s worldwide influence to stop its spread. But the gospel will be preached in all the earth. See the study for the Bible passages that support this. John hears the commands given relating to the sealing of the servants of God and the figurative number representing them. John sees a great multitude standing before the throne of all nations and kindreds and people and tongues who are clothed with white robes. All the messengers/angels stood around the throne and the elders and the four beasts fell before the throne and worshipped God. One of the elders asks John what those were that were wearing white robes. John said he knew and the elder identifies them. The chapter ends with his explanation.
PHASE-IV
The very deep experience of silence helps to expand from the 3 - dimensional awareness of the body to all pervasive awareness. The bed of silence becomes deeper and more expansive - an ocean of silence with waves on it merge into complete silence called Ajapa state of the mind. This silence is the source of Creativity, Power, Knowledge and Bliss.
PHASE V
From this deep ocean of silence in the heart region, let one OM emerge as an audible sound which diffuses into the entire body and the space all around. Enjoy the beautiful vibrations.
Blink the eyes slowly, gently open the eyes and come out of meditation.
Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
The Power of Actions Slideshow by: Kal-elKal-el Shows
This message, “The Power of Actions”, emphasizes just how powerful moving actions are and gives us strong actions of advice as to how we use to do with actions.
ACTIONS is EVERYTHING! They bless or they curse, lift up or known down,
embrace it or unbrace it!
Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
taittreya upanishad - tradition of yoga and Upanishads, this concept of panch...Karuna Yoga Vidya Peetham
In his search towards reality or the unchanging fundamental unit of this universe, a scientist started with the external gross world of solid matter which is simple and easy to see, divide, and do experiments with.
This search led him through steps of understanding of this entire world of matter starting from elements, molecules, atoms, protons, neutrons and electrons;
He further understood that it is all packets of energy.
The atoms conglomerate together to form various chemicals; our body is therefore a permutation and combination of various chemicals. (Packets of energy in various configurations) When they join together they form molecules, cells, tissues organs, etc.
These follow certain well defined laws of nature and are controlled by nervous (electrical) and chemical (hormones) mechanisms to bring about movement and action in each and every cell.
Thus annamaya kosha is the physical frame which the grossest of the five Koshas.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
DO YOU WANT TO JOIN GOOD OCCULT SOCIETY TO BE VERY SUCCESSFUL AND BE FIANANCI...AagaardRed
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God calls us to a journey of worshiping Him. In this journey you will encounter different obstacles and derailments that will want to sway you from worshiping God. You got to be intentional in breaking the barriers staged on your way of worship in order to offer God acceptable worship.
Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
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Book 38 pertaining to the charateristics of the hypocrites
1. Book 38: Pertaining To The Charateristics Of The
Hypocrites
And Command Concerning Them (Kitab Sifat Al−Munafiqin Wa
Ahkamihim)
Chapter 1:....
Bk 38, Number 6677:
Zaid b. Arqam reported: We set out on a journey along with
Allah's Messenger (may peace be upon him) in which we faced
many hardships. 'Abdullah b. Ubayy said to his friends: Do not
give what you have in your possession to those who are with
Allah's Messenger (may peace be upon him) until they desert
him. Zubair said: That is the reciting of that person who
recited as min haulahu (from around him) and the other
reciting is man haulahia (who are around him). And in this
case when we would return to Medina the honourable would drive
out the meaner therefrom (lxiv. 8). I came to Allah's Apostle
(may peace be upon him) and informed him about that and he
sent someone to 'Abdullah b. Ubayy and he asked him whether he
had said that or not. He took an oath to the fact that he had
not done that and told that it was Zaid who had stated a lie
to Allah's Messenger (may peace be upon him). Zaid said: I was
much perturbed because of this until this verse was revealed
attesting my truth:" When the hypocrites come" (lxiii. 1).
Allah's Apostle (may peace be upon him) then called them in
order to seek forgiveness for them, but they turned away their
heads as if they were hooks of wood fixed in the wall (lxiii.
4), and they were in fact apparently good−looking persons.
Bk 38, Number 6678:
Jabir reported Allah's Apostle (may peace be upon him) came to
the grave of 'Abdullah b. Ubayy, brought him out from that,
placed him on his knee and put his saliva in his mouth and
shrouded him in his own shirt and Allah knows best.
Bk 38, Number 6678:
2. Jabir reported Allah's Apostle (may peace be upon him) came to
the grave of 'Abdullah b. Ubayy, brought him out from that,
placed him on his knee and put his saliva in his mouth and
shrouded him in his own shirt and Allah knows best.
Bk 38, Number 6679:
Jabir b. 'Abdullah reported that Allah's Messenger (may peace
be upon him) came to the grave of 'Abdullah b. Ubayy as he was
placed in that. The rest of the hadith is the same.
Bk 38, Number 6680:
Ibn 'Umar reported that when 'Abdullah b. Ubayy b. Salul died.
His son 'Abdullah b. 'Abdullah (b. Ubayy) came to Allah's
Messenger (may peace be upon him) and begged him that he
should give him his shirt which he would use as a coffin for
his father, he gave him that. He then begged that he should
conduct funeral prayer for him. Allah's Messenger (may peace
be upon him) had hardly got up to observe the prayer for him
that 'Umar stood up and caught hold of the garment of Allah's
Messenger (may peace be upon him) and said: Allah's Messenger,
are you going to conduct prayer for this man, whereas Allah
has forbidden you to offer prayer for him? Thereupon Allah's
Messenger (may peace be upon him) said: Allah has given me an
option as He has said:" You may beg pardon for them or you may
not beg pardon for them, and even if you beg pardon for them,
seventy times" (ix. 80), and I am going to make an addition to
the seventy. He was a hypocrite and Allah's Messenger (may
peace be upon him) offered prayer for him and Allah, the
Exalted and Glorious, revealed this verse:" Do not offer
prayer for any one of them at all and do not stand upon their
graves for (offering prayer over them)" (ix. 84).
Bk 38, Number 6681:
This hadith has been narrated on the authority of 'Abdullah
with the same chain of transmitters but with this addition:"
He then abandoned offering (funeral) prayer for them."
Bk 38, Number 6682:
Ibn Mas'ud reported that there gathered near the House three
persons amongst whom two were Quraishi and one was a Thaqafi
or two were Thaqafis and one was a Quraishi. They lacked
understanding but wore more flesh. One of them said: Do you
3. think that Allah hears as we speak? The other one said: He
does hear when we speak loudly and He does not hear when we
speak in undertones, and still the other one said: If He
listens when we speak loudly, He also listens when we speak in
undertones. It was on this occasion that this verse was
revealed:" You did not conceal yourselves lest your ears, your
eyes and your skins would stand witness against you" (xli.
22).
Bk 38, Number 6683:
This hadith has been narrated on the authority of 'Abdullah
through another chain of transmitters.
Bk 38, Number 6684:
Zaid b. Thabit reported that Allah's Apostle (may peace be
upon him) set out for Uhud. Some of those persons who were
with them came back. The Companions of Allah's Apostle (may
peace be upon him) were divided in two groups. One group said:
We would kill them, and the other one said: No, this should
not be done, and it was on this occasion that this verse was
revealed:" Why should you, then, be two parties in relation to
hypocrites?" (iv. 88).
Bk 38, Number 6685:
This hadith has been narrated on the authority of Shu'ba with
the same chain of transmitters.
Bk 38, Number 6686:
Abu Sa'id Khudri reported that during the lifetime of Allah's
Messenger (may peace be upon him) the hypocrites behaved in
this way that when Allah's Apostle (may peace be upon him) set
out for a battle, they kept themselves behind, and they became
happy that they had managed to sit in the house contrary to
(the act of) Allah's Messenger (may peace be upon him), and
when Allah's Apostle (may peace he upon him) came back, they
put forward excuses and took oath and wished that people
should laud them for the deeds which they had not done. It was
on this occasion that this verse was revealed:" Think not that
those who exult in what they have done, and love to be praised
for what they have not done−think not them to be safe from the
chastisement; and for them is a painful chastisement" (iii.
18).
4. Bk 38, Number 6687:
Humaid b. 'Abd al−Rahman b. 'Auf reported that Marwan said to
Rafi', his chamberlain, that he should go to Ibn 'Abbas and
ask him: If every one of us be punished for his being happy
upon his deed and for his being praised for what he has not
done, nobody would be saved from the torment. Ibn 'Abbas said:
What you have to do with this verse? It has been in fact
revealed in connection with the people of the Book." Then Ibn
Abbas recited this verse:" When Allah took a covenant from
those who had been given the Book: You shall explain it to
people and shall not conceal this" (iii. 186), and then Ibn
'Abbas recited this verse:" Think not that those who exult in
what they have done and love to be praised for what they have
not done" (iii. 186). Ibn 'Abbas (further) said: Allah's
Apostle (may peace be upon him) asked them about something and
then they concealed that and they told him something else and
they went out and they thought that they had informed him as
lie had asked them and they felt happy of what they had
concealed.
Bk 38, Number 6688:
Qais reported: I said to 'Ammar: What is your opinion about
that which you have done in case (of your siding with Hadrat
'Ali)? Is it your personal opinion or something you got from
Allah's Messenger (may peace be upon him)? 'Ammar said: We
have got nothing from Allah's Messenger (may peace be upon
him) which people at large did not get, but Hudhaifa told me
that Allah's Apostle (may peace be upon him) had especially
told him amongst his Companion, that there would be twelve
hypocrites out of whom eight would not get into Paradise,
until a camel would be able to pass through the needle hole.
The ulcer would be itself sufficient (to kill) eight. So far
as four are concerned, I do not remember what Shu'ba said
about them.
Bk 38, Number 6689:
Qais b. 'Ubad reported: We said to 'Ammar: Was your fighting
(on the side of 'Ali in the Battle of Siffin) a matter of your
own choice or you got its hints from Allah's Messenger (may
peace be upon him) for it, is likely for one to err in one's
5. own discretion or was it because of any covenant that Allah's
Messenger (may peace be upon him) got from you? He said: It
was not because of any covenant that Allah's Messenger (may
peace be upon him) got from us which he did get from other
people, and he further said that Allah's Messenger (may peace
be upon him) said:" In my Ummah." And I think that Hudhaifa
reported to me and according to Ghundar (the words are) that
he said: In my Ummah, there would be twelve hypocrites and
they would not be admitted to Paradise and they would not
smell its odour, until the camel would pass through a needle's
hole. Dubaila (ulcer) would be enough to (torment them) −a
kind of flame of Fire which would appear in their shoulders
and it would protrude from their chest.
Bk 38, Number 6690:
Abu Tufail reported that there was a dispute between Hudhaifa
and one from the people of Aqaba as it happens amongst people.
He said: I adjure you by Allah to tell me as to how many
people from Aqaba were. The people said to him (Hudhaifa) to
inform him as he had asked. We have been informed that they
were fourteen and If you are to be counted amongst them, then
they would be fifteen and I state by Allah that twelve amongst
them were the enemies of Allah and of His Messenger (may peace
be upon him) in this world. The rest of the three put forward
this excuse: We did not hear the announcement of Allah's
Messenger (may peace be upon him) and we were not aware of the
intention of the people as he (the Holy Prophet) had been in
the hot atmosphere. He (the Holy Prophet) then said: The water
is small in quantity (at the next station). So nobody should
go ahead of me, but he found people who had gone ahead of him
and he cursed them on that day.
Bk 38, Number 6691:
Jabir b. Abdullah reported that Allah's Messenger (may peace
be upon him) said: He who climbed this hill, the hill of
Murar, his sins would be obliterated as were obliterated the
sins of Bani Isra'il. So the first to take their horses were
the people of Banu Khazraj. Then there was a ceaseless flow of
persons and Allah's Messenger (may peace be upon him) said to
them: All of you are those who have been pardoned except the
6. owner of a red camel. We came to him and said to him: You also
come on, so that Allah's Messenger (may peace be upon him) may
seek forgiveness for you. But he said: By Allah, so far as I
am concerned, the finding of something lost is dearer to me
than seeking of forgiveness for me by your companion (the Holy
Prophet), and he remained busy in finding out his lost thing.
Bk 38, Number 6692:
Jabir b. Abdullah reported Allah's Messenger (may peace be
upon him) as saying: He who would climb this hill of Murar.
The rest of the hadith is the same but with this variation
that it was a desert Arab who was finding out his lost thing.
Bk 38, Number 6693:
Anas b. Malik reported: There was a person amongst us who
belonged to the tribe of Bani Najjar and he recited Sura
al−Baqarah and Surat Al−i−'Imran and he used to transcribe for
Allah's Messenger (may peace be upon him). He ran away as a
rebel and joined the People of the Book. They gave it much
importance and said: He is the person who used to transcribe
for Muhammad and they were much pleased with him. Time rolled
on that Allah caused his death. They dug the grave and buried
him therein, but they found to their surprise that the earth
had thrown him out over the surface. They again dug the grave
for him and buried him but the earth again threw him out upon
the surface. They again dug the grave for him and buried him
but the earth again threw him out upon the surface. At last
they left him unburied.
Bk 38, Number 6694:
Jabir reported that Allah's Messenger (may peace be upon him)
came back from a journey and as he was near Medina, there was
such a violent gale that the mountain seemed to be pressed.
Allah's Messenger (may peace be upon him) said: This wind has
perhaps been made to blow for the death of a hypocrite, and as
he reached Medina a notorious hypocrite from amongst the
hypocrites had died.
Bk 38, Number 6695:
Iyas reported on the authority of his father: We went along
with Allah's Messenger (may peace be upon him) to visit a
person suffering from fever. When I placed my hand upon him, I
7. said: By Allah, I have never seen, till this day, a person
running higher temperature than he. Thereupon Allah's Apostle
(may peace be upon him), turning his face to his companions,
said: May I not inform you of a severer temperature than this
which these two persons would run on the Day of Resurrection?
And they were two hypocrites riding upon the camel turning
their back towards (the Muslims).
Bk 38, Number 6696:
Ibn Umar reported Allah's Apostle (may peace be upon him) as
saying: The similitude of a hypocrite is that of a sheep which
roams aimlessly between two flocks. She goes to one at one
time and to the other at another time.
Bk 38, Number 6697:
Ibn Umar reported Allah's Apostle (may peace be upon him)
saying like this but with this change of words:" She sometimes
finds a way in one flock and then in another flock."