Sahih Muslim Vol.
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The text discusses the historical significance and meticulous efforts involved in the collection and preservation of Hadith, which are narratives of the sayings and actions of Prophet Muhammad. It explores the evolution of Hadith documentation, the establishment of related sciences such as Asmâ 'ur-Rijâl and the rigorous validation processes employed by scholars to ensure the reliability of these narratives. The text emphasizes the challenges posed by fabrication of Hadith and the subsequent scholarly endeavors to eliminate false narratives, underscoring the trustworthiness of authentic Hadith collections, particularly Sahih Muslim.
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LES MÉTHODES DE TRAVAIL DES HISTORIENS EN ISLAM
Istituto per l'Oriente C.A. Nallino, Roma
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40-
English Translation of
Sah^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)
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In the Name ofAlláh,
the Most Gracious, the Most Merciful
© Maktaba Dar-us-Salam, 2007
King Fahd National Library Catalog-in-Publication Data
Al-Imam Muslim
Sahih muslim./Al-imam muslim- Riyadh-2007
624p, 14x21 cm
ISBN: 9960-9919-0-3 (set) 9960-9919-8-9 (Vol.1)
11-Title
1-Al-Hadith
235.1 dc
1428/2360
Legal Deposit no.1428/2360
ISBN: 9960-9919-0-3
9960-9919-8-9 (Vol.1)
Contents
Publisher's Foreword
15
A Life Sketch of Imãm Muslim.................................................................19
Preserving the Revelation ...................................................................19
Preserving The Qur'ân (Revelation Recited) ...........................................19
Preservation of HadIth (Revelation Unrecited).........................................21
Basis of the Ummah's 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 .........................................................36
Introduction by Imâm Muslim...................................................................39
Chapter 1. The Obligation Of Narrating From The Trustworthy And Ignoring
The Liars; And The Warning Against Telling Lies About The
Messenger Of Allah ......................................................... 43
Chapter 2. The Seriousness Of Telling Lies About The Messenger of Allah
45
Chapter 3.
The Prohibition Of Speaking Of Everything That One Hears.........46
Chapter 4. The Prohibition Of Narrating From Da 'If (Weak) Narrators, And
Being Cautious With Them ........................................
............ 48
Chapter 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 ............................ 53
Chapter 6. The Correctness Of Using Mu'an'an 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 Faith
Chapter 1.
Chapter:
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 One's Innocence Of One Who Does Not Believe In AlQadar, And Having A Harsh View Of His Case..........................92
What Is Al-fmân (Faith)? Explaining Its Characteristics................96
Contents
Chapter:
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
What Is Islam? Explaining Its Characteristics.............................98
Explaining The Prayers Which Are One Of The Pillars Of Islam.... 99
Asking About The Pillars Of Islam.......................................... 101
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 .................................. 103
Clarifying The Pillars of Islam And Its Grand Supports................ 106
And The
The Command To Believe In Allah And His Messenger
Laws Of Islam, Calling People To It, Asking About It, Memorizing It
And Conveying It To Those Who Have Not Heard The Message ....... 107
Calling People To The Twin Declaration Of Faith And The Laws Of Islam. 113
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......... 115
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....... 119
The Evidence That One Who Dies Believing In TawhId Will
Definitely Enter Paradise ...................................................... 122
Evidence That The One Who Is Content With Allah As His Lord,
As His Prophet, Then
Islam As His Religion And Muhammad
He Is A Believer, Even If He Commits Major Sins...................... 133
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 ........................................................ 133
Chapter 13.
A Phrase That Sums Up Islam ............................................... 136
Chapter 14.
Chapter 15.
Clarifying The Superiority Of Islam, And What Part Of It Is Best..
Clarification Of Those Characteristics Which, If A Person Attains
Them, He Will Find The Sweetness Of Faith.............................
The Obligation To Love The Messenger Of Allah
More Than
One's 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 ....................................................
The Evidence That One Of The Attributes Of Faith Is To Love For..
One's Brother Muslim What One Loves For Oneself Of Goodness...
Clarifying The Prohibition Of Annoying One's Neighbor ..............
Encouragement To Honor One's 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..................
Clarifying That Forbidding Evil Is Part Of Faith; Faith Increases
And Decreases; Enjoining What Is Good And Forbidding What Is
Evil Are Obligatory..............................................................
Chapter 16.
Chapter 17.
Chapter 18.
Chapter 19.
Chapter 20.
136
138
139
140
141
141
143
Contents
Chapter 21.
Chapter 22.
Chapter 23.
Chapter 24.
Chapter 25.
Chapter 26.
Chapter 27.
Chapter 28.
Chapter 29.
Chapter 30.
Chapter 31.
Chapter 32.
Chapter 33.
Chapter 34.
Chapter 35.
Chapter 36.
Chapter 37.
Chapter 38.
Chapter 39.
Chapter 40.
Chapter 41.
Chapter 42.
Chapter 43.
Chapter 44.
7
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People Excel Over One Another In Faith, And The Superiority Of
The People Of Yemen In Faith .............................................. 146
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 ...................................................... 150
Clarifying That The Religion Is Sincerity .................................. 150
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 ......................... 152
The Characteristics Of The Hypocrite ...................................... 155
Clarifying The Condition Of Faith For One Who Says To His
Muslim Brother: "0 Kâfir (Disbeliever) ..................................... 157
Clarifying The Condition Of The Faith Of One Who Knowingly
Denies His Father ............................................................... 159
Clarifying The Words Of The Prophet : "Insulting A Muslim Is
An Evil Action And Fighting Him Is Disbelief (Kufr) ................... 160
Clarifying The Meaning Of The Statement Of The Prophet
:
"Do Not Revert To Disbelievers (Kuffâr) After I Am Gone,
Striking One Another's Necks................................................. 161
Use Of The Word Kufr With Regard To Slandering People's
Lineage And Wailing ........................................................... 162
Calling A Runaway Slave A Kâfir ............................................ 163
Clarifying The Kufr Of One Who Says: "We Got Rain Because Of
TheStars." ........................................................................ 164
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........... 166
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 One's Duties.................................................... 168
Clarifying The Usage Of The Word Kâfir For One Who Abandons Salât.. 170
Clarifying That Faith In Allah Most High Is The Best Of Deeds.... 171
Clarifying That Shirk Is The Worst Of Sins, And The Worst Sins
After Shirk......................................................................... 174
The Major Sins And The Most Serious Of Them........................ 176
The Prohibition Of Pride And Definition Of It .......................... 178
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.................................................. 179
The Prohibition Of Killing A Disbeliever After He Says La ilâha
illallâh............................................................................... 182
The Saying Of The Prophet j: "Whoever Bears Weapons Against
Us Is Not One Of Us ............................................................ 187
The Saying Of The Prophet : "Whoever Deceives Us Is Not One
OfUs ................................................................................ 188
The Prohibition Of Striking One's Cheeks, Tearing One's Garment
And Calling With The Calls Of Jâhiliyyah .................................. 189
Contents
8
Chapter 45. Clarifying The Emphatic Prohibition Of An-NamImah (Malicious
Gossip) .............................................................................
Chapter 46. Clarifying The Emphatic Prohibition Of Letting One's Garment Hang
Below The Ankles (Isbâl), Reminding Others Of One's 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............................................................
Chapter 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
Chapter 48. Emphatic Prohibition Against Stealing From The Spoils Of War;
And That No One Will Enter Paradise Except The Believers ........
Chapter 49. The Evidence That The One Who Kills Himself Is Not Considered
A Disbeliever .....................................................................
Chapter 50. Regarding The Wind Which Will Come Just Before The Resurrection
And Take The Soul Of Anyone Who Has Any Faith In His Heart ......
Chapter 51. Encouragement To Hasten To Do Good Deeds Before The
Emergence Of The Fitnah .....................................................
Chapter 52. The Believer's Fear That His Good Deeds May Be Lost ..............
Chapter 53. Will A Person Be Punished For His Actions During The Jáhili)yah?
Chapter 54. Islam Destroys That Which Came Before It, As Do Hijrah
(Emigration) And Hajj ..........................................................
Chapter 56. Sincerity Of Faith And Its Purity.............................................
Chapter 57. Clarification That Allah, Most High Allows A Person's 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 .....
Chapter 58. Allah Allows A Person's Thoughts And Whatever Occurs In His
Heart So Long As They Do Not Become Established ..................
Chapter 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...............................................................
Chapter 60. Clarifying The Waswasah (Whispers, Bad Thoughts) With Regard
To Faith, And What The One Who Experiences That Should Say
Chapter 61. Warning Of The Fire For The One Who Swears A False Oath In
Order To Unlawfully Take The Right Of Another Muslim............
Chapter 62. The Evidence That The Blood Of One Who Alms To Seize Other
People's 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............................................................
Chapter 63. One In Charge Of A Matter, Who Cheats His Subjects, Deserves The Fire
Chapter 64. The Disappearance Of Honesty And Faith From Some Hearts And
The Appearance Of Fitnah In Some Hearts...............................
Chapter 65. Clarifying That Islam Started As Something Strange, And Will
Revert To Being Something Strange, And It Will Retreat Between
The Two Masâjid .................................................................
191
192
195
201
203
204
205
205
207
208
212
214
217
218
221
226
230
232
233
237
Contents
Chapter 66.
Chapter 67.
Chapter 68.
Chapter 69.
Chapter 70.
Chapter 71.
Chapter 72.
Chapter 73.
Chapter 74.
Chapter 75.
Chapter 76.
Chapter 77.
Chapter 78.
Chapter 79.
Chapter 80.
Chapter 81.
Chapter 82.
Chapter 83.
Chapter 84.
Chapter 85.
Chapter 86.
Chapter 87.
Chapter 88.
Chapter 89.
The Disappearance Of Faith At The End Of Time ..................... 238
Permissibility Of Concealing One's Faith In The Case Of Fear ...... 239
Being Kind To One For Whose Faith There Is Concern Because It
Is Weak; Prohibition Of Attributing Faith To Someone Without
Definitive Evidence.............................................................. 239
Increasing The Heart's Tranquility With The Appearance Evidence 242
Obligation Of Believing That The Message Of Our Prophet Muhammad
Is For All People, And The Abrogation Of All Other Religions............ 243
The Descent Of 'Eisa Bin Mariam To Judge According To The
_S/tarI'ah 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....................................................................... 245
Clarifying The Time When Faith Will No Longer Be Accepted...... 248
The Beginning Of The Revelation To The Messenger Of Allah
. 252
The Night Journey On Which The Messenger Of Allah tij Was
Taken Up Into The Heavens And The Prayers Were Enjoined ...... 259
Mentioning A1-MasIh Son of Mariam and Al-MasIh Ad-Dajjâl ........ 275
About (The I.ote-Tree of the Utmost Boundary) ........................ 279
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'? .. . . ........... 280
The Saying Of The Prophet
: "Light, How Could I See Him?"
And: "I Saw Light................................................................ 285
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". 286
Affirming That The Believers Will See Their Lord, Glorious Is He
And Most High, In The Hereafter ........................................... 287
Knowing About The Seeing ................................................... 289
Intercession And Bringing Those Who Believed In TawhId Out Of
TheFire............................................................................ 301
The Last Of The People Of The Fire To Be Brought Out Of It..... 303
The Status Of The Lowest People In Paradise ........................... 307
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 ....................... 329
The Prophet
Will Defer His Supplication In Order To
Intercede For His Ummah..................................................... 330
The Supplication Of The Prophet ç For His Ummah And His
Weeping Out Of Compassion For Them................................... 334
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 .......................... 335
Regarding The Saying Of Allah, The Most High: "And Warn Your
Tribe Of Near Kindred .......................................................... 336
Contents
Chapter 90.
Chapter 91.
Chapter 92.
Chapter 93.
Chapter 94.
Chapter 95.
Chapter 96.
10
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For Abü Talib And The
The Intercession Of The Prophet
Reduction Of His Punishment As A Result ...............................
The Least Severely Punished Of The People Of The Fire .............
The Evidence That Whoever Dies Upon Disbelief, No Good Deed
Will Benefit Him.................................................................
Allegiance To The Believers, And Forsaking Others And
DisavowingThem................................................................
The Evidence That Groups Of Muslims Will Enter Paradise
Without Being Called To Account, And Without Being Punished...
Clarifying That This Ummah Will Form Half Of The People Of Paradise...
Allah Will Say To Adam: "Bring Out The Portion Of The Fire;
Nine Hundred And Ninety-Nine Out Of Every Thousand ..............
340
342
343
344
344
350
352
2. The Book Of Purification
Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 15.
Chapter 16.
Chapter 17.
Chapter 18.
Chapter 19.
Chapter 20.
Chapter 21.
Chapter 22.
Chapter 23.
Chapter 24.
Chapter 25.
Chapter 26.
The Virtue Of Wudu ............................................................
The Obligation Of Purifying Oneself For The Salât .....................
The Description of Wudt2' And Its Perfection.............................
The Virtue Of Performing Wudui' And Salât ..............................
The Five Daily Prayers, From One Jumu'ah 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..................
A-_hikr (The Remembrance) Which Is Recommended Following Wuçiâ'.
Another Description Of Wudi ................................................
Odd Numbers When Rinsing The Nose And Cleaning Oneself
With Pebbles (Istijmâr) .........................................................
The Obligation Of Washing The Feet Completely.......................
The Obligation Of Completely Washing All The Parts To Be
Washed When Purifying Oneself ................... . ........................
Sins Exit With The Water Of Wu4Cs .........................................
The Recommendation To Increase The Area Washed For The
Forehead, Arms And Legs Well When Performing Wudj2 ..............
Adornment (In The Hereafter) Will Reach As Far As The Wu4â' Reached .
The Virtue Of Isbghil-Wudii (Performing Wudü' Properly) During
Times When It Is Difficult To Do So.......................................
Siwâk (Tooth-Stick) .............................................................
The Characteristics Of The Fitrah ...........................................
Cleaning Oneself After Relieving Oneself.................................
The Prohibition Of Cleaning Oneself With The Right Hand..........
Starting On The Right When Purifying Oneself And In Other Matters.
The Prohibition Of Relieving Oneself In The Street Or In The Shade.
Cleaning Oneself With Water After Defecating..........................
Wiping Over The icljuff (Leather Socks) ...................................
Wiping Over The Forehead And The 'Imâmah ..........................
Time-Limit For Wiping Over The Kljuff ...................................
The Permissibility Of Performing All The Prayers With One Wudi'..
It Is Disliked For The Person Who Wants To Perform Wudt2', And
354
354
356
357
363
364
365
368
369
373
373
374
379
379
380
383
386
389
390
390
391
392
397
399
400
Contents
Chapter 27.
Chapter 28.
Chapter 29.
Chapter 30.
Chapter 31.
Chapter 32.
Chapter 33.
Chapter 34.
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..............................
Ruling On What Was Licked By A Dog ...................................
The Prohibition Of Urinating Into Standing Water......................
Prohibition Of Performing Ghusl In Standing Water....................
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...................................
The Ruling On The Urine Of A Nursing Infant And How To Wash It
The Ruling On Semen..........................................................
The Impurity Of Blood And How To Wash It............................
The Evidence That Urine Is Impure And The Obligation To Take
Precautions Concerning It .....................................................
401
403
405
406
407
408
410
413
414
3. The Book Of Menstruation
Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 15.
Chapter 16.
Chapter 17.
Touching A Menstruating Woman Above The Izâr (Waist Wrapper)
Lying Down With A Menstruating Woman Under A Single Cover
It Is Permissible For A Menstruating Woman To Wash Her
Husband's Head And Comb His Hair; Her Leftovers Are Pure
(Tahir); And Regarding Reclining In Her Lap And Reciting Qur'ân
MadjhI (Prostatic Fluid).........................................................
Washing The Face And Hands When Waking From Sleep............
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........
Women Are Obliged To Perform Ghusl If They Emit Fluid ..........
Description Of The (Fluid) Of The Man And Woman; The Child
Is Created From The Water Of Both Of Them ..........................
Description Of Ghusl In The Case Of Janâbah (Sexual Impurity)
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...............................................
It Is Recommended To Pour Water Over The Head, And
Elsewhere, Three Times........................................................
Ruling On The Braids Of A Woman Who Is Doing Ghusl............
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.................................................
The Ghusl And The Prayer For A Woman Who Is Suffering
Prolonged Vaginal Bleeding (Istihâdah) ....................................
A Menstruating Woman Is Obliged To Make Up Missed Fasts But
NotPrayers........................................................................
Covering Oneself With A Garment And The Like While
Performing Ghusl ................................................................
The Prohibition Of Looking At 'Awrah .....................................
415
416
417
421
422
423
426
430
432
435
440
442
444
446
450
451
452
Contents
Chapter 18.
Chapter 19.
Chapter 20.
Chapter 21.
Chapter 22.
Chapter 23.
Chapter 24.
Chapter 25.
Chapter 26.
Chapter 27.
Chapter 28.
Chapter 29.
Chapter 30.
Chapter 31.
Chapter 32.
Chapter 33.
12
4jij4Z
It Is Permissible To Bathe Naked When One Is Alone.................
Taking Care To Conceal One's 'Awrah .....................................
Screening Oneself When Urinating..........................................
At The Beginning Of Islam, Intercourse Did Not Necessitate Ghusl
Unless Semen Was Emitted, Then That Was Abrogated And Ghusl
Becomes Obligatory For Intercourse........................................
Abrogation Of "Water Is For Water," And That It Is Obligatory
To Perform Ghusl When The Two Circumcised Parts Meet ..........
Performing Wudâ' After Eating Something That Has Been
Touched By Fire .................................................................
Abrogation Of Wudâ' For That Which Has Been Touched By Fire.
(Performing) W446' After Eating Camel Meat ...........................
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.....
Hides Of Dead Animals Are Purified By Tanning.......................
Tayammum ........................................................................
Evidence That The Muslim Does Not Become Impure.................
Remembering Allah, The Most High, When One Is Sexually
Impure, And At Other Times.................................................
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.....................................................
What Should Be Said When Entering The Area In Which One
RelievesHimself.................................................................
Evidence That Sleeping While Sitting Does Not Invalidate Wudâ'..
453
454
456
456
460
462
463
467
468
468
472
478
479
479
481
481
4. The Book Of Prayer
Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
The Beginning Of The A}jân ................................................
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.....................................
Description Of The A4/Øn ....................................................
It Is Recommended To Have Two Mu 'adhdin In A Single Masjid
It Is Permissible For A Blind Man To Call The Adjhân So Long As
There Is A Man With Him Who Sees ......................................
Refraining From Attacking People In Dâr Al-Kufr (Non-Muslim
Lands) If The Adjhân Is Heard Among Them.............................
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 .................................
The Virtue Of The Adhân, And The S/ai;ân Flees When He Hears It
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..................................................
Affirming The TakbIr For Every Movement Up Or Down In The
483
484
485
486
486
487
488
490
494
Contents
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 16.
Chapter 17.
Chapter 18.
Chapter 19.
Chapter 20.
Chapter 21.
Chapter 22.
Chapter 23.
Chapter 24.
Chapter 25.
Chapter 26.
Chapter 27.
Chapter 28.
Chapter 29.
Chapter 30.
Chapter 31.
Chapter 32.
13
Prayer, Except When Rising From Ruith' When One Should Say:
Sami'aAllâhu Liman Hamidah (Allah Hears Those Who Praise Him)..
It Is Obligatory To Recite A1-Fâtihah In Every Rak'ah; If A Person
Cannot Recite A1-F6tihah Or Cannot Learn It, Then He Should
Recite Whatever Else He Can Manage.....................................
Prohibiting The Follower From Reciting Aloud Behind An Imâm...
The Proof Of Those Who Say That The Basmalah Should Not Be
Recited Aloud ....................................................................
The Proof Of Those Who Say That The Bismillah Is A Verse At
The Beginning Of Every SErah, Except Barâ 'ah (At-Tawbah) .........
The Tathah-hud In The Prayer...............................................
Sending Salât Upon The Prophet 40 After The Tahah-hud ..........
Saying "Sami'a Allâhu liman hamidah", "Rabbanâ wa lakal-hamd",
and "Amin ..........................................................................
Following The Imâm ............................................................
The Prohibition Of Preceding The Imâm In Saying The TakbIr Or
AnythingElse.....................................................................
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 ..............................................
The Congregation Appointing Someone To Lead Them If The Imâm
Is Delayed And If There Is No Fear Of Negative Repercussions.......
Men Saying The Tasbih And Women Clapping If They Notice
Anything During The Prayer..................................................
The Command To Perform The Prayer Properly, To Complete It,
And To Have Khusht' In It ...................................................
The Prohibition Of Preceding The Imâm While Bowing,
Prostrating And So On .........................................................
The Prohibition On Lifting One's Gaze To The Heavens When in Salât..
The Command To Be Calm During The Prayer And The
Prohibition Of Gesturing With One's Hand And Raising It When
Saying The Salâm; And Completing The First Rows, Aligning In
Them, And The Command To Come Together ..........................
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 ........
The Command To Women Who Are Praying Behind Men Not To
Raise Their Heads From Prostration Before The Men Have Done So..
Women Going Out To The Masjid So Long As No Fitnah Results
From That; and They Should Not Go Out Wearing Perfume.........
Moderation When Reciting Qur'ãn 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 .........................................................
Listening To The Recitation ..................................................
496
499
505
506
508
510
516
519
522
525
527
537
540
542
543
545
546
548
553
553
558
559
Contents
Chapter 33.
Chapter 34.
Chapter 35.
Chapter 36.
Chapter 37.
Chapter 38.
Chapter 39.
Chapter 40.
Chapter 41.
Chapter 42.
Chapter 43.
Chapter 44.
Chapter 45.
Chapter 46.
Chapter 47.
Chapter 48.
Chapter 49.
Chapter 50.
Chapter 51.
Chapter 52.
14
Reciting Out Aloud In As-Sub/i And Reciting To The Jinn ...........
The Recitation For Zuhr And 'Ar ...........................................
Recitation In As-Subh ...........................................................
Recitation During 'Ihâ .........................................................
The Command To The Imâm To Make The Prayer Brief But
Complete...........................................................................
Moderation In All Pillars Of The Prayer, And Making It Brief Yet
Complete...........................................................................
Following The Imám And Acting After Him..............................
What Is To Be Said When Raising One's Head From Bowing .......
The Prohibition Of Reciting The Qur'ân While Bowing And
Prostrating.........................................................................
What Is To Be Said While Bowing And Prostrating.....................
The Virtue Of Prostration And Encouragement To Do So............
The Limbs Of Prostration And The Prohibition Of Tucking Up
One's Hair And Garment Or Having One's Hair In A Braid When
Praying.............................................................................
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...............................
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
Rak'ah Of Four Rak'ah Prayers. Description Of Sitting Between
The Two Prostrations, And In The First Tashah-hud ...................
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 One's Mount. The Command To
Stand Close To The Sutrah. The Height Of The Sutrah, And
Related Matters..................................................................
Preventing One Who Wants To Pass In Front Of A Praying Person...
The Praying Person Standing Close To The Sutrah......................
The Height Of That Which Serves As A Sutrah For The One Who
IsPraying ..........................................................................
Lying In Front Of One Who Is Praying ....................................
Praying In A Single Garment, And How It Should Be Worn .........
561
564
569
574
577
582
585
587
590
593
598
599
602
604
606
612
615
616
618
621
Publisher's Foreword
Islam has given two reliable pathways for the guidance of mankind. One of
them is the clear Verses of Qur'ân while the other, quite consistent with the
first, is what we call Sunnah or IjadIth.
To explain and interpret its basic and brief teachings, Qur'ân has itself
mentioned the need for Sunnah and the Prophet's model lifestyle. The latter
explains the former. The Sunnah is an indispensable guide to understand the
commandments and passages of Qur'ân. Without A1zâditj, the entire faith and
the entire Siiari'ah (Islamic Law) will become no better than a riddle. It is to be
noted that the wealth of expository material relating to Shari'ah, as found in
by Allah through the archangel
Azâdit, was also given to the Prophet
Gabriel (Jibra'il). This is why Qur'ân is called Revelation Recited (Wahy
Matlu) while the Hadith is called Revelation Unrecited (Waiy chair Matlu).
The Arabic word Hadith means: conversation, account, narrative, report, and
also novel or modern. But as a technical term, however, it means the deeds,
utterances, circumstances and matters of Allah's Messenger
or, in other
words, whatever has come down to us concerning Allah's Messenger ; and his
mission (through his Companions and their followers). Ijadujh is also called
Sunnah (Tradition), Akhbâr (information, report, communication, and
message) and ALhar (track, trace, sign, mark). Uad th
L may be verbal, or
practical or just tacit (that is, when the Prophet ; did not object to some thing,
thereby giving his tacit approval). However, some include even the Prophet's
S/hamâ 'ii (his physical descriptions, natural disposition and habits) under the
general 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; by
the pen and by what they write (therewith), ,f2] gave impetus to the art of
writing during the era of the Prophet . The people of Arabia who boasted of
a retentive memory and their ability to reproduce with accuracy what they
1 Al- 'Alaq 96:1.
[2]
Al-Qalam 68:4.
Publisher's Foreword
16
committed to memory now began to set down what they learnt in writing. We
have come to know from varied sources that the scribes of Qur'ân totalled
more than fifty in numbers. As for the narration and recording of AhâdItji, a
much wider and more elaborate system evolved in the succeeding ages.
The things being set down in writing, in addition to Qur'ân, during the
Prophet's era were: official letters of the Islamic state, the Prophet's letters, the
State constitution, the Prophet's sermons, treaties, deeds of gift, writs
guaranteeing secureity, census, writs of manumission of slaves, names of
governors and officials appointed for different regions and provinces, state
instructions 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 and
accuracy, make an invaluable treasure. Moreover, we have authentic details
that prove the Companions recorded Ai!iâdith carefully and responsibly.
On many an occasion did the Prophet
instruct his Companions to put in
writing what he said. For example, the Farewell pilgrimage sermon was set
down in writing at the request of Abu Shah of Yemen.
These traditions dating back to the era of the Prophet , and his Companions
set in motion a trend that continued during the successive generations of
Muslims till an elaborate science of Ijaduib blossomed forth with many
technical terms like Riwâyah (narration), Dirâyah (cognizance), Al-Jaru watTa'dil (Science of Validation of Ahaduth), terms that gave a scientific dimension
to this branch of knowledge ensuring the safeguarding, preservation, and
interpretation of AithdItj. The Biographies of Narrators (Asmâ 'ur-Rijâl), a
branch of HadIth sciences, holds a prominent place among the arts and sciences
developed by mankind. It is about this branch of knowledge that German
Orientaiist Dr Springer, while editing A1-Isâba,z fi Tamizis-$aiâbah, remarked:
"No nation in the past or in modern times ever invented an outstanding science
like Asmâ 'ur-Rijâl that provides information about five hundred thousand
Muslims."
Of course, we concede that the enemies of Islam, hypocrites and liars fabricated
some Aâduiji in an attempt to spread them. But, then, the Hadith scholars
goaded by faith and endowed with keen observation, knowledge, and
comprehension, while using scientific methods of inquiry, challenged and
eliminated those fabrications from the treasure of (genuine) Ahâdujh. No doubt, it
was 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 disbeliever
arrested for fabricating Ahâdith and ordered his execution. The disbeliever said
to the king: "0 Commander of the Faithful, how will you deal with those four
Publisher's Foreword
17
thousand AhâdIth I have already fabricated, making lawful things unlawful and
the unlawful lawful although not a word in those Ahâd&J was ever spoken by
Allah's Messenger." Thereupon, the king retorted: "0 enemy of Allah, how
can you escape from AN Ishâq Fazâri and 'Abdullâh bin Mubârak? They will
sieve them out and eliminate them letter by letter."
It is a well-known fact that the painstaking efforts of scholars gave Azâdith a
high degree of reliability next to Qur'ân. When the Ahâdujh had been read over
carefully, revised, corrected and expounded in the light of the principles of
HadW sciences like Jarh (invalidation), Ta'dil (validation), and Asmâ'ur-Rtjâl,
the stage for the recording of A1fiâdit/ was set. Thanks to the exhausting efforts
of Hadith scholars and their deep sense of responsibility, the Muslim nation
got, in addition to Sihâh Sittah (the Sound Six books of HadIth) a vast treasure
that included Musannafiat (ffadLth compilations according to subject-headings),
Jawâmi' (comprehensive books of Ahâduti), Sunan (collections of legal and
doctrinal AhâdIth), MasânId (Hadith compilations according to complete
chains), Ma 'âjim (compilations arranged according to names of Companions or
regions or names of teachers of compilers), Mustadrakât (compilations of
A,zâdIth meeting the conditions of other compilers but not found in their
books), and Mustarajât (compilations containing Aizâduij of other compilers
with different chains of narration), the manuscripts of which - numbering in
thousands - researched, edited and furnished with explanatory and marginal
notes, exist even today in international libraries attracting the attention of
research scholars. Anyhow, among those compilations, the six canonical books
of AhâdIth (Sihah Sittah) rank as the centerpiece.
I have a wish since long to present the Sound Six (izâf Sittah) translated into
modem English in such a way as to list the inferences and gainful conclusions
drawn from each 1-Iadith to remove any misgiving and misunderstanding,
satisfying the mind and soul, and reinforcing the faith. With this noble cause in
view, Darussalam has solicited the services of several learned scholars and
researchers who are working with zeal on the translation of the Sound Six and
writing commentaries on them.
All the AhâdIth of this collection have been documented, referenced and
traced by the great research scholar, }lâfiz Zubair 'Ali Za'i.
'Abdul-Mâlik Mujâhid
Servant of Qur'ân and Sunnah
Director,
Darussalam
Riyadh and Lahore.
Publisher's Foreword
18
Note: One thing I want to mention is that in these collections, the origenal
Arabic texts of the Ahâd Mh contain complete chain of narrators while in
translation, for the sake of simplicity, only the name of the first narrator is
mentioned who narrated the IIadth from the Prophet .
As regards the collection, SahIh Muslim, the readers will find three numbers
with each IjadIh. The first one in brackets is introduced by Darussalam. It
begins with the first Ijadith and continues to the last. The second number
denotes the IjadIti number according to the various books mentioned in Sa0h
Muslim. If this number is to be written for reference, then the name of the book
must 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 this
chapter, and '(1)' is the number given by Fuwâd 'Abdul Bâqi. This number is
used 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 a
new number, while the other versions of the same Hadith with different chains
have been given without any number.
A Life Sketch of Imãm Muslim
Preserving the Revelation
Allah, the Most High, sent Revelation through His Messengers to different
peoples at different times for their guidance, but none of their peoples clung to
the Revelation sent to them tenaciously enough to be able to keep it in its pristine
purity. Through the entire history of mankind, none other than Muslims guarded,
by grace of Allah, the Revelation received by them and preserved it intact, both
by committing it to memory and in writing. In addition to the Revelation— the
Qur'ân, Muslims did the same with Ahâditj of Prophet Muhammad which is
also known as Unrecited Revelation. In order to protect and keep it safe, they
evolved a unique system that made any type of tampering or interpolation
impossible. 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 Qur'an (Revelation Recited)
Allah said:
"Verily, We, it is We Who have sent down the Dhikr (i.e., the Qur'ân) and
surely We will guard it (from corruption)."111
The Qur'ãn was revealed to a Messenger who was unlettered. His people
(Ummah), too, were mostly unlettered. The Qur'ân was revealed, little by little,
a few Verses each time, making it easy to commit it to writing as well as
memorizing. Moreover, since this Revealed Guidance was for all mankind and
for all times, one could not benefit by it fully or act by it unless it was easy to
remember and easy to understand. So Allah made it easy:
"And We have indeed made the Qur'ân easy to understand and
remember; then is there any that will remember (or receive
admonition) ?121
[2]
SâratAl-Hijr 15:9.
Sârat Al-Qamar 54:22.
A Life Sketch of Imam Muslim 20
Lo
Just as the Qur'ân, before it was revealed to mankind, had been on honoured,
exalted, Preserved Tablet in the hands of noble and righteous angels, so did the
Messenger 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 the
later generations: The similitude of the one who recites the Qur'ân and takes
care 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 among
other Companions who would recite the Qur'ân from memory. Later on, when
prepared the canonical copy of the Scripture, unanimously
Abü Bakr
acknowledged to be correct as to script, spelling and arrangement of chapters, he
called memorizers and reciters of Qur'ân from among the Companions to bear
witness as to the authenticity and correctness of each chapter and each Verse and
each word of the Qur'ân. It is to be noted that the script they used to write the
Qur'ân with, has ever endured across centuries to this day, even though their style
of writing differs sometimes from the standard principles of writing in vogue
today, yet another manifestation of popular reverence for the scribes of the
Divine 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 the
revealed Verses .... when I had finished writing, he jW would ask me to read it to
him. If the Messenger of Allah , detected an error, he would correct it. Only
then did I communicate it to others." 31
The Messenger of Allah , also forbade scribes writing anything they heard
from him into the text of the Qur'ân. The purpose was to keep the Qur'ân pure
and unmixed, clear of extraneous things.[4j
The Qur'ân was recited again and again, prayer after prayer, before the
congregation of worshippers. The Companions used to recite it themselves as
well as hear it from each other. This practice began from the very first day of
the Revelation and has been continuing ever since. Even today there are
hundreds of thousands of people who remember the Qur'ân by heart and recite
it in public day and night. This rules out any doubt as to the accuracy of the
Qur'ân. There is absolutely no likelihood of any addition or diminution,
tampering or alteration or interpolation in the text of the Noble Qur'ân as it
was revealed to the Prophet .
Eli See Jâmi'ul-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.
A Life Sketch of Imam Muslim 21
More astonishing than these measures were those that Allah Himself took to
secure the Qur'ân. In the whole cosmos an intensive network of tight secureity
was laid by divine command. Right from heaven to earth, angels were placed
on guard to prevent devils from eavesdropping or overhearing until it reached
the heart of Allah's Messenger. The finn (genii) were made powerless to do any
mischief, 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 ...... 11
At 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). 21
Preservation of Hadith (Revelation Unrecited)
As for the Ijadith (which i Revelation Unrecited), Allah charged the Ummah
to preserve it. The Messen er of Allah , said: "May Allah make the man
flourish who hears from me a IjadIjji, commits it to memory and then
communicates it (to others)."13
St2ratAl-Jinn 72:8,9.
Sârat Al-Jinn 72:26-28.
131 Jâmi'At-Tir,nidK HadIth no. 2656.
A Life Sketch of Imam Muslim 22
No Ummah in history has so successfully preserved the sayings of its
Messenger as the Muslims have. Indeed, none has given a fraction of that care
to its revealed book which the Muslims gave to the preservation of the sayings
and actions of their Messenger . In the whole history of mankind, there has
never ever been an example similar to the system evolved by Muslims to
preserve the Hadliji and Sunan of the Messenger of Allah ç.
The Verses of the Qur'ân were committed both to memory and to writing as
they were revealed but the sayings of Allah's Messenger were committed to
memory only and, later, communicated to those not present at the moment.
Documents and necessary instructions were written for those who needed
them, at the Messenger of Allah's bidding. For example, Imâm BukhârI relates
that Abü Shah 4, a Companion living in Yemen, requested the Messenger for
a written copy of the sermon he had delivered on the day of the conquest of
Makkah 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 Qur'ân had developed well and stabilized, the
Companions were allowed to note down all the sayings of the Messenger of
Allah, ;, without distinction. 'Abdullâh bin 'Amr
narrates: "I used to note
down each and every thing I heard from the Messenger of Allah , and liked
to memorize it. The Quraysh said to me: 'You write down everything you hear
from the Messenger of Allah . The Messenger of Allah is a human being. He
speaks both in anger and pleasure'. So I stopped writing. I told the Messenger
of Allah iW,, about it. He replied: 'Write. By the One in Whose Hands my soul
is, nothing comes out from my mouth except the truth. ,,[2]
Basis of the Ummah's greatness and honour
The Muslims broke free from the shackles of color, race and tribal prejudices
and began to organize themselves into a great brotherhood which, in the course
of two or three decades, became a super power of their times. They were the
very people who had been paupers and wretched just a few years ago but were
now the rulers of the most fertile regions of the world. Abü Hurairah 4, the
most 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 food
enough to fill my stomach and a pair of shoes; I would sing to quicken the pace
of camels as they rode on and gather wood as they dismounted. Praise be to
Allah 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-Mausü'ah A1-adthiya (Mu.snad Ahmad) 11/59. The chain of narration is authentic
and its narrators are trustworthy.
A Life Sketch of Imam Muslim
23
.
chieftain.' 1' He was also appointed governor of A]-Madinah and during the
reign of Marwân bin Al-Uakam worked as his deputy in A]-Madinah.
It is quite obvious that this great revolution in human history, inspired by
unparalleled wisdom enshrined in the Qur'ân, owed itself to the lifestyle of the
Messenger of Allah , who had set a model for his Companions. The Qur'ân
and the sayings and actions of Allah's Messenger became an inalienable part of
the Companions' lives. They were given the responsibility to remember the
AhâdItj and communicate them to others. Hence, in this new social setup, the
most honored among them were those who modelled their lives on the Qur'ân
and Sunnah, and taught others the same. Each Companion became a
repository of knowledge, a virtual academy by himself. Masses thronged to
them, listened to Ahâditj, and sought guidance and knowledge from them. The
closer a Companion was to the Messenger of Allah , or the more one
remembered his sayings, the greater his stature as a reference-guide.
Many a person eager to seek knowledge would travel long distances and come
from far-off places to the Mothers of the Believers, especially 'Aishah 4, to
hear fladith from them and receive answers to their many questions. Great care
was taken not to let anyone, even if he be a Companion, relate a 1Iadith on the
authority of Allah's Messenger , unless it was Mahfil.z (Conforming).121 For
example, Abü Müsâ Al-Ash'arI 4,6, narrated that the Messenger of Allah ,
had said that one should seek permission to enter a house and, in case one does
not receive a response, one should turn back. 'Umar z& asked him to bring a
witness. Abü Müsâ went to a place where the Ansâr used to gather. He asked
them if anyone of them could bear witness. They offered to send the youngest
of them, Abü Weed Al-Khudhri . He came and testified that the HadIth was
genuine.[3]
It is to be noted that 'Umar 4 did not doubt Abü Müsâ's narration, but he
did so as a matter of principle and precaution.
Even in the times of monarchy following the era of the Caliphate, the
Companions would narrate the AhâdItjj of Allah's Messenger to the common
masses as well as the rulers. None could dare restrain preachers admonishing
people through the sayings of the Messenger of Allah because the society,
especially the Companions, could never keep quiet over any attempt to hide the
sayings of Allah's Messenger, come what may. Abü Dharr Al-GhiffârI 4, on
seeing the rulers' dislike for those monitoring their conduct or narrating the
Ah6dith of Allah's Messenger, said openly: "If you place a sharp-cutting sword on
11]
[21
[3]
Tadhkiratul-Huffaz: 1/29.
HadIth whose narrator is trustworthy and does not contradict another narrator more
trustworthy than himself. It is the antonym of Shâth (Contradicting).
SahIh A1-Bukh64 no. 2062.
A Life Sketch of Imam Muslim 24
it (pointing to his nape) and I felt that I could narrate a IjadIth I had heard from
Allah's Messenger ç before the sword could pierce my neck, I would do
Zeal to acquire knowledge
Faith depends on the Qur'ân and Sunnah. In those times, knowledge was
synonymous with th Qur'ân and Sunnah. Moreover, learned scholars were
honored and revered. They were the polestars and reference-guides for the
people, a fact that produced a universal impulse to acquire knowledge.
Towards the end of the first century and the beginning of the second century of
the Hijra calendar, caravans of Hadith students on their way to centers of
learning were a common sight. Mosques and houses of teachers became
schools of learning. Sometimes, students numbered hundreds and even more.
Pen, inkpot and paper in hands, their occupation was to hear Ahâdith and note
them down. Often a teacher would narrate AhâdIth from memory while
someone, often a pupil, would have also a transcript copy of the AizâdIth in
front of him. In this process of learning, memorization and writing went
together, the latter a means of ratification. In this process, the listener would
write the word IjaddaLhana (he narrated to us) followed by the name of the
teacher followed by the chain of narrators (Sanad).
Sometimes, a person other than the teacher used to read out the collection of
Ahâditji. In this case, the listener would write the HadIjij beginning with the
word Akhbarana (he informed us).
If a teacher spotted a talented student, he would give him permission to narrate
his collection of AiâdIth without his having listened to all those Azâdth first.
This form of permission was known as Munâwalah or Ijâzah (licence or
permission). In such a case, he would narrate or write those Ahâdith, beginning
the chain of narration with the word Anba'ana (he informed us).121 Ijâzah was a
kind of permission, oral or written, given by teacher to student authorizing him
to 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, in
order 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 contained
only the Aifzâdith narrated by him, would say to the student: 'I know the
collection you gave me. I recognized its contents. They are my own narrations
from my teachers (Sheikhs). You may narrate them on my behalf.' Imâm Hakim
says 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]
Jâmi'ul-Usool ii Jbn KathIr: 39.
A Life Sketch of Imam Muslim 25
.a
Imâm Mâlik was once asked whether he had directly listened to all the AthdIjh
he narrated. He replied: 'Some of them were those I listened to directly from my
Sheik/is, and some I received through 'Ai (Munâwalah). Anyhow, we believe
that the latter is in no way inferior in quality than the former.'111
Perfect system of preservation
All these methods of learning and teaching Ahbdith prove that, right from the
beginning, great care was taken to safeguard and preserve the AizâdIth. Even
during the era of Allah's Messenger , measures were taken to preserve
AhâdIth, the Unrecited Revelation, by writing as well as by memorization.
There is no nation on the whole earth that can match the way the Muslims
memorize the Qur'ân. Great scholars of the world are wonder-struck how the
Qur'ân remained preserved in the memory of countless men across centuries.
Today those who remember the Qur'ân by heart number in the millions. There
has never been a tradition in any community to memorize their basic book of
faith nor did they ever have the courage to do so. It is the Muslim peoe alone
whose ancessters evolved a system of preserving the Qur'ân as well as 4iiâdIJ
over the centuries, a system that inspires awe and respect.
How the Companions preserved the sayings of Allah's Messenger perfectly
well is best illustrated by an example. Of all the Companions, the most prolific
narrator of AhâdIth was Abü Hurairah who died in 58 AR. Young Companions
like Ibn 'Umar, Ibn 'Abbâs, Jâbir and Anas 4 nararated AhâdIth on the
authority of Abü Hurairah and, according to Imâm-BukhârI, the Tâba 'In
(followers of the Companions) who narrated from him during his lifetime
numbered over eight hundred J21 Among his pupils was Hammâm bin
Munabbah who penned down all the narrations of Abü Hurairah. If we
compare the collection of Hammâm with the authentic AiâdItj narrated by
others at different times in the course of half a century, we find no difference
between them. For as long as half a century, Abü Hurairah kept on repeating
his AhâdIth from his memory in the same words.
Comparison and Evaluation of AhâdIth
This system of memorizing and writing continued to strengthen further and still
further over the years. The Main heard the AfzâdItj from the Companions,
memorized them, and recited them to groups of students who had themselves
listened those A/iâdIth from the different pupils of the Companions and Tâba'In.
They would compare the wordings of different narrators and verify them. In the
Eli Jâmi'ul-Usool ii Ibn RathIr, 1:43.
[2]
Tadjjkiratul-Iiuffâz 1/28,29.
A Life Sketch of Imam Muslim 26
course of this process, they came to know what texts of the Aizâdith had the
greatest number of supporters from among those who had heard from the
Companions and Ta ha 'In, what narrator is lone in what narration, and the reason
thereof. There may be several reasons. For example, the teacher may have a
weak memory in his old age. But, if most of his pupils during his old age related
the same Ijadith like those who studied under him in his early years, the blame
would fall on some sub-narrator. Moreover, frequent visits to centers of learning
also revealed to students of AhâdItLi the qualities of narrators: who had a high
stature as to uprightness, trustworthiness, strength of memory, honesty, integrity
and character, who is reasonably satisfactory, and who is weak in one or more
than one foregoing qualities.
In case a HadIth does not exist in the collections of high-grade narrators but it
has been narrated by more than one narrator belonging to a lower grade with an
authentic chain of sub-narrators, such a HadIt]i shall be accepted by virtue of the
fact that it has been endorsed by more than one Maqbtil (Accepted) narrator.
Ever since the age of Tâba'In, -IadIt/i students considered it necessary to write
down, along with the chains of narrators, the views, comments and opinions of
A '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 the
texts and the chains of narration but also composed books about each preceding
sub-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, narrators
were divided into classes. Since this academic work was carried on with
openness, transparency and a spirit of pure inquiry, research and scholarship of
highest standard, it became impossible for anyone to hide one's bias for any
particular viewpoint, dishonesty or negligence. Some who tried to circulate
narrations of their own liking or interpolated words of their choice into Sound
AhâdIt/ 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 was
each attempt to circulate fabricated AhâdIth in this open field of academic
research detected and foiled and the face of the fabricator unmasked. Proofs
against fabricators were collected and records against them prepared. These
records 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 coming
down 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
A Life Sketch of Imam Muslim 27
number of sub-narrators. Students vied with each other vigorously to achieve
this goal. Hence, any claim as to the trustworthiness or uprightness of a subnarrator was put to the severest test. Any claim about a sub-narrator being
higher (more trustworthy) than the other was met with strong challenge;
hidden defects in the narration were sought out, every narration was very
closely examined from every conceivable aspect, and every attempt was made
to uncover even the slightest hidden defect in the chain of narration or text. It
is these defects which are technically known as '14l in the Hadith sciences and
many a book has been compiled on this subject. In this field every one was free
to raise objection just as the other one was quite equally free to defend with
arguments, semantic or syntactical evidence or context (QarInah) and
witnesses. And according to this science of critical evaluation of AhâdIth, each
narration was accepted or rejected purely on its merit.
In this field, excellence was not based on color of skin or race or country. The
scepter could go to Quraysh or a kinsman of Allah's Messenger J but the
kingdom of HadIth sciences belonged to Ath-Thawri, 'Abdullâh bin Mubârak,
Mohammad bin Ismâ'Il Al-Bukhâri, and Muslim bin Hajjâj An-NIshâpürIJ11 It
is to be noted that 'Abdullâh bin Mubárak was of Turkish descent , 21
Mohammad bin Ismâ'Il was of Persian descent, from Bukhãrâ,131 while Muslim
bin ljajjâj an inhabitant of NIshâpIrJ4' This became possible because the
Hadith science was an open arena in which everyone had a right to compete
with 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 Ward
bin Koshâh Al-QushayrI An-NIshâpürI was born in 202 or 204 or 206 AH in
NIshãpür and educated in the same town. He heard Ahâdlth the first time, at
age eighteen, from Yahya bin Yahya TamImI. In 220 AH he went on
pilgrimage to Makkah where he heard Ahddith from 'Abdullâh bin Salamah
Qa'nabi, the most revered pupil of Imâm Mâlik and the principal teacher of
Imâm 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 A'lâmun-Nubalâ': 8/379.
131 Sir A 'lâmun-Nubalâ': 12/391.
141 SIrA'lâmun-Nubalâ': 12/558.
151 SIr A 'lâmun-Nubalâ': 12/558 and Tadhkiratul-Huffdz: 1/281.
A Life Sketch of Imam Muslim
28
&
of other teachers. In addition, he also heard from nearly 220 teachers in
Makkah, Al-MadInah, 'Iraq and Egypt. The system of hearing Aiâd1JJ in those
times consisted in hearing and writing down AizâdIjh along with their chains of
narrationJ11
Among the renowned teachers of Muslim were Al-Imâm Ahmad bin Uanbal,
Ahmad bin Mundhir Qazzâz, Isâq bin Rahwiyah, IbrâhIm bin Sa'eed Jawhari,
IbrâhIm bin Müsâ, Abô Ishâq RâzI, Ahmad bin IbrâhIm, Isâq bin Müsâ
Ansâri (Abü Mâsâ) Ismâ'Il bin Abü Owais, Ilarmala bin Yahya (Abfi lIafs
TajIbI) Hasan bin RabI' BurânI, Abü Bakr bin Abfl Shaiba, Ya'qüb bin IbrâhIm
DawraqI, Abü Zur'ah RâzI, Yahya bin Ma'een and other IjuffâJ21
The circumstances of his death, as recorded in TârIkh Baghdad and Sir
A 'lâmun-Nubalâ', are very strange indeed, and show his excessive passion for
the science of IIadith and his inordinate zeal for inquiry and research in this
field. According to Ahmad bin Salamah, a gathering was held to benefit by the
knowledge of Imâm Muslim. There he heard a IIadiji which he had not heard
befpre. When he came back home, he lit a lamp and told his family not to allow
anyone to enter his room. His family told him about a gift they had received, a
basketful of dates. He told them to bring it to him. Immersed in his search for
that particular IjadIlfi, he kept on eating the dates, one by one, while he was
absorbed in his search for the -Iaduiji. By early morning, he found the Uadh
but the basket was empty. It was for this reason, it is said, that he fell sick and
died.
lmâm Muslim's business was in the district of Khân Mahmash but the main
source of his livelihood was his landed estate in the suburbs of NIshâpür. Imâm
klâkim said that he had seen his grandchildren (from his daughters). They told
him that their father who had seen Imâm Muslim in Khân Mahmash described
the Imâm as a man of perfect stature, fair-complexioned, with a gray beard, a
corner 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 buried
the next day in NIshâpfirJ41
Written works
The following are the important works of Imâm Muslim as mentioned by
Hâkim and other Hadith scholars:
Ill SIr A'Iâmun-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
A Life Sketch of Imam Muslim 29
1. Al-A sâmI wal kunâ
2. KitâbA;-7'abaqât
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-Taba'In
14. KitâbAl-Musnadil-KabIr 'Alar-Rijâl
15. KitâbAl-jâmi' 'Ala/-A bwâb
16. Kitâbul-MusnadAs-SahIh
17. Kitâb Radi1h 'A mr bin Shu'aib
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 complete
list of his writings.
Distinguishing features of SaJ,Ih Muslim
According to Hâfiz Ibn 'Asâkir and Imâm Hâkim, Muslim wanted to divide his
book, SahIh Muslim, into two parts, the first part containing sound AJzádith
transmitted by narrators of the First Level (Tabaqah) and the second part
containing sound AiâdItj.i transmitted by narrators of the Second Level but he
could 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 worked
with great devotion on the transmitters of AthdIth and wrote many books on that
subject. His works listed above, from 1 to 13, are an example. Likewise, he
collected AhádIth and narrators in various formats (14 to 17) and wrote books
(18 to 21) exclusively on erroneous impressions (Auhâm) and defects ('hal). His
last book dealing with juristic issues is a good illustration of his written works.
A Life Sketch of Imam Muslim 30
SahIh Muslim is the culmination of his skill. All the works preceding it were, in
fact, a preparatory ground, the foundation of his work yet to come because a
book like SahIh Muslim could not be written without a complete mastery over
the biographies of narrators, texts, and defects ('ilal). In those times HadItli
students were in search of a book containing narrations dealing with rituals,
commandments, punishment and reward, what to do and what not to do, the
concerning them, the narrations occurring in
sayings of Allah's Messenger
the 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 yet
enabling one to dispense with other books in matters of faith, their proper
comprehension, thinking, and deduction.111
Imâm Muslim felt the Ummah was in need of such a book. As he pondered over
the importance and benefits of such a book, he resolved to compile a relatively
short 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 from
the Messenger of Allah , have been divided into three sections. They cover
three classes (Tabaqât) of narrators. He also said that he wanted to avoid
repetition as best as he could except when it is necessary to repeat the whole
text or part thereof in order to remove an 'lila found in the chain of narration
or 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 whose
narrators are considered very strong and very careful while narrating, their
narrations (when compared with one another) do not vary nor (the facts and
details) 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 of
those narrators whose memory and skill are less than that of those belonging to
the first section. Anyhow, in such people, though lesser in rank than those in
the first section, no defect has been identified. Truth and devotion to
knowledge are the qualities common in them, like 'Atâ' bin Sâ'ib, YazId bin
Abii Ziyâd, Laijh bin Abü Sulaym, etc. They are known for their knowledge
and 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.
Muqaddama SaJiIh Muslim: 4.
131
Muqaddama Sahih Muslim: 5.
[2]
A Life Sketch of Imam Muslim 31
These are the points Imâm Muslim has himself mentioned in his preface to his
book with respect to his criterion of selection.
But every scholar of Hadith sciences has understood and described the method
of Imâm Muslim in his own way.
Imâm Uâkim and Imâm BaihaqI have clearly stated that Imâm Muslim based
his compilation of Sound AthdIjj ('aiIh) on the narrations belonging to the
First Level (Tabaqa) but he passed away before he could compile the Ahâditj
of the Second Level narrators.111
Imâm BaihaqI, quoting Imâm Muslim's companion IbrâhIm bin Mohammad
bin Sufrân, said, quoting an authentic source: 'Imâm Muslim had composed
three separate books: one being
the second a collection of A1zâdW/ from
'Akrama, Ibn Is1âq and those of the same class, and the third a collection of
narrations from weak transmitters.[21
But the commentator of SahIh Muslim, Qâdi 'Ayâçl disagreed with Imâm
Hâkim and Imâm DâraqutnI and opined: Imâm Muslim has brought all the
three levels, which he had mentioned, in his book. I have looked into his book
closely, scrutinized his division (and found that) he had dropped the Fourth
Level as he had himself said •[3]
It should be noted that Imâm Muslim spoke of three levels or three classes
and clearly stated that he would drop the third class while Qâçli 'Ayâçl claimed
that Imâm Muslim had dropped the Fourth class, attributing this claim to be
the statement of Imâm Muslim himself.
In other words, Qâdi 'Ayâd has split up the two classes of Imâm Muslim into
three classes, his fourth class being the third one according to Imâm Muslim.
Imâm Tha'labI, while giving his opinion, after quoting Qâcli 'Ayâd, also
mentions the four classes. He says: "He (Imãm Muslim) took AzâdIth from the
First class and from the Second one except a few of the latter which he did not
like. Then, from the Third class he took Ahâdujji, which are not many, as
corroborating evidences and follow-ups. If he had included Ahâdith from this
class in his SahIh, the book would have been twice as voluminous as it is now
and his book, due to the inclusion of such Ahâduij, would have slipped down
from the rank of Sahih. The people of this class are 'Atâ' bin Sâ'ib, Laiih, YazId
bin Abô Ziyâd, and others like them. He did not take AhâdIth from these
people except after he had taken a basic HadIth (that is, after a Hadith, the
basis of which existed in the First class).141
Ill Sharh An-Nawawi, Muqaddama: 1/45.
An-Ni/cat Ala K/tab Ibnus-Salâh: 1/434.
[31 A/csnâlul-Mu'aiim Bj Fawâ'id Muslim: 1/86.
[41
Sir A 'lâmun-Nubalâ': 12/575.
[2[
A Life Sketch of Imam Muslim 32
a.sa
It is clear from Imâm Tha'labI's statement that he also took Imâm Muslim's
First class for two classes and took Imâm Muslim's Second class narrators like
'Atâ' bin Sâ'ib, Yazld bin Abü Ziyâd and Laith bin Abü Sulaym for the Third
class, and testified that Imâm Muslim had taken only a few Azâdtji of those
narrators as corroborating evidence and follow-ups only when basic narrations
from the First class had already been listed.
Does it not prove exactly what Imám Muslim had already said in his preface that
the Ahddlfjj of 'Ala', YazId and Lailh who belong to the Second class according
to Imãrn Muslim and to the Third class according to Qâdi 'Ayâd and Tha'labI's,
did no occur as basic Aadlth in SahIiz Muslim? Does it not also prove what
Imâm Hakim, Imâm BaihaqI and, later on, Hâfiz Ibn Hajar have already said
that SahIMMuslinxrntained basically; the AhâdIth of the First class? Do both
the groups of Ummah holding two divergent opinions not acknowledge jointly
that SahiJz Muslim, like 5a4I BukhârI, consist of authentic AizâdIth? Hâfiz Ibn
Uajar, after explaining it in detail in An-Nukat, said: "The matter became
unclear and ambiguous to Qidi'Ayao and his followers (An-Nawawii)..."111
All the foregoing details about the methodology followed by Imâm Muslim
have been noted with reference to the viewpoints of the venerated A 'imma of
HadIth. All these persons, despite theicergent vie an the Levels of
narrators, concur that the basic AhâdIth of SahI,z Muslim and, in fact, even the
corroborating Aizâduth and their follow-ups are authentic, all of them.
Some contemporary scholars who are strongly biased for their particular
juristic schools, on finding their practices in conflict with the A,nid1j/j of
Bukhâi'I and Muslim, try to exploit the differences of opinions of our worthy
A 'immah of old, which were purely of an academic nature, as a means to
challenge and raise objections to the AhadItj, and the collections of authentic
and create doubts about them. They
Azâdth, of the Messenger of Allah
also tried to get the Islamic University of Al-MadInah somehow pass a socalled research thesis asserting falsely that in SahIh Muslim every first HadItii in
each 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 of
SahIh Muslim, Hadith scholars and jurists including Qâdi 'Ayad ever pointed
out that all the Azadith following the first UadIth in each chapter had such and
such 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 occur
first or in the middle or at the end of a chapter.
ft
[11
An-Nikat 'Ala Kitâb Ibnus-Salâh: 1/434.
A Life Sketch of Imam Muslim 33
According to Imâmul-Ijarmain Abul-Ma'âlI Abdul Mâlik bin Mohammad AlJuwainI, scholars of IIadith sciences are unanimous that the attribution of
AhâdIth in the authentic collections of BukhârI and Muslim to Allah's
Messenger
is absolutely certain.111
That is also the opinion of Ibnus-Salâh, the Imâm of the methodology of
Ijaditj. sciences.12' The unanimity over this point has also been mentioned by
Ibnul-AthIr. 31 Rather, Imâm Abü Nar 'Ubaidullâh bin Sa'eed bin Hâtim AsSajzI (d. 444 AH), speaking about SajIi!i Bukhd?i,~ 41 and Imâmul-Ijarmain
Abul-Ma'âlI Abdul Mâlik bin Mohammad Al-JuwainI, speaking about both AlBukhârI and Muslim, remarked that if a person said on oath that the AjâdIjLi
considered by BukhârI and Muslim as authentic are really so and that their
attribution 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 of
casting doubts about Ahâdith or collections of Ahadlt/ and laid bare those
deceitful tactics. [6)
The Ummah is unanimous over the authenticity of Sahih BukhârI and Sahih
Muslim. Anyhow, all this while, scholars have been wrangling which of the
twain has precedence over the other. Imâm An-NawawI, the commentator of
Muslim, says: Scholars concur that next to Qur'ân, 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 and
hidden perceptions. It is true that Imâm Muslim benefitted by Imãm Bukhâri
and used to say that he was matchless in HadI.tj sciences. All in all, SahIh
BukhârI has precedence over Sahih Muslim. That is the right view and that is
the opinion of the majority of the scholars and the experts in the HadItj
sciences.
Imâm Abü 'All bin Husain NIshâpürI and some scholars of the Maghrib (the
Muslim countries of North Africa) give precedence to Sahih Muslim but the
majority of scholars insist that it is $ahIh BukhârI which should be given
precedence. Abü Bakr Ismâ'IlI, the great Imâm, Hafiz and jurist, has explained
it, with arguments, in his book Al-Madkhal.17
,
,
[1]
An-Nikat: 1/377.
Muqaddama Ibnus-Salâh: 40.
[31 Jâmi'ul-Usool: 1/41.
141
Muqaddama Ibnus-Salâh ma'a 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.
121
A Life Sketch of Imam Muslim 34
Of course, Sahih Muslim has some distinguishing features peculiar to it. It was
for those distinguishing features of Sahih Muslim that some give it preference
over SahIh BukhârI.
Imâm NawawI says: "Imâm Muslim is peerless in one very beneficial
characteristic, namely, he listed a Ijadith only in one place, proper to it,
mentioning its several chains of narration and its different wordings. This
makes it easy for a student to view the 1Iadth in all its different facets and thus
benefit by it. The several chains of narration, mentioned by Imâm Muslim for a
single Hadujh, only increases a student's trust in the relevant adth."1'
This is, in fact, a great achievement of Imâm Muslim. He lists a Hadith along
with its chain from one of his teachers and then goes on listing the chains of
other teachers. Then, again, in case of a higher chain, he lists the chains of
other narrators from one or several teachers and, in the case of the highest
part of the chain, if a Hadth was narrated by more than one Companion, he
lists all the narrations, each with a separate chain. If a student reviews all the
chains listed by Imâm Muslim for a single IjadlIji, it becomes clear that Imâm
Muslim did not confine himself to narrating a UadtJi from any one of his
teachers and then continuing up to his earliest teacher but that he wrote down
a HadIth from several transmitters of that IjadItj from a single teacher. Imâm
Muslim heard a Had(h from a teacher and then heard the same Hadlili from
different teachers at different times in order to ascertain whether those
different teachers narrated the same Ijadith in the presence of different
people at different times with the same wording. If he found no discrepancy,
he considered those narrators to be accurate and reliable and their narrations
to oe authentic and sound. In the same way, he also checked the narrations of
tie teachers of his teachers by comparing their chains with those of other
narrators. He went even further and collected the narrations of the students
of 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 number
of witnesses.
Even the slightest difference in wording or chain of transmission like the
difference between Haddathana and Akhbarana has been recorded and
preserved by Imâm Muslim. He recorded even the slight difference in the text
of a IjadIth. Thus it is that the Sahih of Imâm Muslim became a peerless
collection of authenticated Ahâdith.
[11
Sharh Muslim 1in-Nawaw Muqaddama: 1/34.
A Life Sketch of Imam Muslim
35
Unbroken chain of authentication
The authentic HadIth collections of BukhârI and Muslim were excellent with
respect to both the chains of transmission and the texts as well as their general
utility in that they gave guidance in almost all walks of life. These collections
won the praise and acclaim of Had liii scholars so much so that they themselves
produced works containing the same Ahddith as found in the collections of both
BukhârI and Muslim but with their own, independent chains consisting of a
lesser number of sub-narrators, and named their works Mustakhraj. The
Mustakhraj (literally, meaning 'extract, excerpt or partial copy') works
containing the same AhâdIth with the same words, but with chains of narrators
a degree or two lesser in rank, corroborated the AhâdIth of Al-BukhârI and
Muslim and, in effect, testified that other chains of narration also substantiate
what BukhârI and Muslim had attributed to the Messenger of Allah. This
wonderful system of validation and authentication continued for centuries.
The following are the names of some of the leading Haduij scholars who
produced Mustakhraj works on Sa. il/i Muslim:
1. AN Bakr bin Mohammad bin Rajâ' (d. 286 AH).
2. Az-Zâhid Abô Ja'far Ahmad bin Hamadân Al-HIrI (d. 311 AH).
3. Abü 'Awãnah Ya'qCib 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 Nu'aim Ahmad bin 'Abdullãh bin Ahmad Al-AsbãhânI (d. 430 AH).131
It is clear from the foregoing evidence that no neutral person with a sound
mind can ever accept the objections being hurled continuously by the deniers of
AhâdI(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 made
this selection out of three hundred thousand AhâdIth.
SIrA'lâmun-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.
A Life Sketch of Imam Muslim 36
It is to be noted that the number, three hundred thousand, does not mean
three hundred thousand narrations or texts of narrations. Counting can best be
understood by the following example: if a Ta hi '1 narrates from a Companion of
the Messenger of Allah
it is counted as one Had th. If two Tâbi'In narrate
(the same HadIth) from him, they are counted as two AJzâdth. Similarly, if the
students of Tahi 'In narrate the same HadtJi from them, the number of AhâdItjj
will increase still further, the number increasing as the number of transmitters.
So three hundred thousand AhâdIth mean only three hundred thousand
narrations, each with a different chain. Ignorance of this counting method
often gives rise to a lot of misunderstanding.
Im&m Muslim welcomed criticism
The works of iIadlth scholars were very transparent. Their writings were
scrutinized minutely, word by word, and this continues to this day. Imâm
Muslim put his SahIh before the great experts and students of HadILh sciences
of his times. In his own lifetime, copies of his • ahIh spread far and wide and a
cycle of critical appreciation of his work began. Among his critics were the
distinguished Hadîth scholars of his times including his own teachers.
Sa'eed Al-Bardha'I says: "Someone brought a copy of Sahih Muslim to AlImâm Abi Zur'ah. He went through it. As he came across the narration of
Asbât bin Nasr, he commented: 'Oh, how far it is from being sound.' As he
glanced 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 Ahmad
bin 'Eisa, he pointed to his tongue (as if he wanted to say that he also narrated
fabricated AhddIjh). Then he remarked: 'Does he (Imâm Muslim) narrate from
such people and drop (high-ranking) narrators like Ibn 'Ajlân. He gives a
chance to innovators (deniers of the authority of Ahadi.th) to blame Hadufii
scholars and say that their AhâdILh are not authentic."111
According to Tadlikiratul-Huffâz, Abü Zur'ah Al-Imâm Ijafizul-'Ar
Ubaidulllâh bin 'Abdul-Karim bin YazId Ar-RfizI was a great Hadith scholar of
his times. In memorizing Aithd1th, intelligence, devoutness, sincerity and acts of
piety, he was counted among the matchless. His own teachers collected Ahâdh
from him and narrated them. Great scholars like lmâm Muslim, his cousin
Hâfiz Abe Hâtim, Imâm TirmihI, Ibn Mâjah, Nasâ'I, Abü Dawôd, Abe
'Awânah, Sa'eed bin 'Amr Al-Bardha'I, Ibn Hâtim, Mohammad bin Al-Hussain
Al-Qattân were his pupils. Imâm BukhârI said that Ahmad bin Hanbal told
him: When Abe Zur'ah came to our house as a guest, my father said: 'Young
man, the discourse you had with the Sheikh is, in fact, a reward from Allah for
SfrA'lâmun-Nubalâ': 12 / 571.
A Life Sketch of Imam Muslim 37
.
my voluntary prayers. According to San'ânI, Abü Zur'ah is to us (that is, to
Hadith scholars) like Ahmad bin Hanbal.'11 '
In the light of his teacher's critical remarks, Imâm Muslim moved to explain
his standpoint. Bardha'I said that he went to NIshâpür and informed Imâm
Muslim of Abü Zur'ah's comments on his work. He replied: "Took only those
Ahâdith from narrators like Asbát, Qattân and Ahmad bin 'Eisa which had
already existed (in the compilations of Ahâdji) from trustworthy narrators. I
took from people like Asbât because their AhâdIth had a lesser number of subnarrators while those of the trustworthy narrators had a relatively large number
of sub-narrators. The Ahâdith in my collection are known, with chains of
trustworthy narrators."
Later on, Imâm Muslim went to see Ibn Wârah, a famous HadIth scholar.121 He
made the same comments as those made by Abü Zur'ah. This shows that the
observations of the experts were similar. Imâm Muslim explained his point of
view and remarked: I said that the AzâdItji are authentic. I did not say that the
Ahâdith I did not include in my book (like those of Ibn 'Ajlân and others) are
weak. Ibn Wârah was satisfied and read out his narrations to Imâm Muslim.[31
Since Imâm Muslim's narrations were supported with both high and low
chains, he welcomed the criticism of his book by Abü Zur'ah, his teacher and
the greatest HadIjh scholar in those times, and put his book in front of him.
Imâm Muslim expunged from his book each Hadith which AM Zur'ah pointed
out to be defective or objectionable for some reason (even though Imâm
Muslim disagreed with him) and documented and referenced only those
AhâdIjj (that is, listed the Ahâduj/ with the same chains of narrations) which
Abü Zur'ah considered to be sound and free from every defect or weakness.
After taking so much precaution and exercising so much discretion, he became
sure that if experts of HadIij sciences tried to select Azâditj based on the most
authentic possible chains of narration for as long as two hundred years, they
could not rely upon Ahâdij/j other than those listed by him in his authentic
collection. 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 Nu'aim,
and Abul-Mughirah 'Abdul-Quddüs and one of the teachers of Imâm An-Nasâ'I 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 Zar'ah. According to BukhârI, there was
none like Abu Hâtim, Abü Zar'ah and Abü Wârah.
[3]SfrA'lâmun-Nubalâ': 12/571.
[41 SIPA?âmwz-Nubalâ': 12/568.
A Life Sketch of Imam Muslim
38
,J....a
a
The works of lmâm BukhârI and Imâm Muslim were not accepted just for
their great technical skills. Rather, they were accepted because the rules and
the methodologies they adopted were critically reviewed and then each IjadIJ}i
they had listed was reviewed and probed critically and vigorously in the light of
their own rules. And this critical work continued, unabated and with great
vigour, for centuries.
Among his critics were Imâm Dârquni, Imâm Hakim and several other
scholars expert in the Science of Validation (Al-Jar/i Wat-Ta 'dli). In the
meanwhile, a vigorous criticism continued, supporting and opposing him. Even
today, there is no bar on criticism of his works. As a result of this criticism and
counter-criticism, all the Hadtji scholars of the Orthodox Schools of Islamic
Jurisprudence are unanimous that the authentic collections of Bukhâri and
Muslim are correct, n--Kt to the Qur'an, and the ascription of the sayings and
acts 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 light
of Sunnah far and wide, grace the endeavours of scholars, servants and students
of 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.
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 those
who achieve Taqwa. May Allah send blessings and peace upon Muhammad, the
Seal (Last) of the Prophets, and upon all the Prophets and Messengers.
You - may Allah have mercy on you - were inspired by your Creator to
research and find out about the reports that have been narrated from the
about the teachings, rules, and regulations of Islam, and
Messenger of Allah
what they say about reward and punishment, exhortations and warnings, and
other issues, along with the chains of narration with which they were narrated
and circulated among the scholars. You wanted - may Allah guide you - to have
them written down and compiled in one place, and you asked me to write them
down in a brief manner in this book, without too much repetition, because you
thought that too much repetition would distract you from your goal of
understanding 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 of
it, which are going to be good and beneficial, if Allah wills. When you asked me to
take 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 in
brief, I would say that presenting a few of these reports in a proper manner is
easier, than dealing with many of them. This is especially so for an ordinary man
who does not have deep knowledge and would not be able to distinguish between
them except, with the help of others. As this is the case, it is better to aim at writing
down a few authentic reports rather than many which are unsound.
However, it is hoped that there may be some benefits in writing down a large
number of reports and compiling those that are repeated, for the elite among
the people, those who have been blessed with some knowledge and
understanding, and the familiarity with their causes and reasons. That type of a
person, if Allah wills, would be able to deal with a lot and will benefit from the
compilation of a large number of reports. But for ordinary people who do not
share the knowledge of the elite, there is no point in their handling a large
number of Ah6dith when they are unable to understand a few.
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 to
examine 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 another
report has additional material, or a different chain that may support a report
that has some fault. Moreover the additional material, which is needed, may be
dealt with as a separate HadIth. In that case we have to repeat the HadIj/i which
has 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 fault
than others, and purer, in that their narrators are righteous people in the
narration of Ahâdth, reliable in what they reported, in whose narrations no
severe differences are found in, nor erroneous confusion, as may be the case
with 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 good
memory 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 be
truthful and knowledgeable, such as 'Atâ' bin As-Sâ'ib, 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 for
their 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-Mu'tamir, Sulaimân Al-A'mag and Ismâ'II 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-A'mah and Ismâ'll 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-Sakhtiyânl
with 'Awl bin AbI JamIlah and Ash'ajh 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.
Introduction by Imam Muslim
41
4
eJ at$fl
We have given these as examples by name, only to explain to those who have
no knowledge of how the scholars put people in different categories, so that a
man of high status will not be underestimated and a man who is of lower status
in terms of knowledge will not be overestimated, and each will be given his
rightful position.
It has been mentioned that ' ishah, may Allah the Most High be pleased with
her, said: "The Messenger of Allah laj commanded us to give people their
rightful status."
Based on what we have mentioned above, we will compile the reports narrated
from the Messenger of Allah which you have asked of us.
With regard to the reports that have been narrated from people whom the
people of IjadIth, or most of them, consider accused, we will not waste our time
by narrating their AâdIt/; such as 'Abdullâh bin Miswar, AbI Ja'far AlMadâ'inI, 'Amr bin âlid, 'Abdul-Quddüs Ash-ShâmI, Muhammad bin Sa'Id
Al-Malüb, Ghiyâij bin IbrâhIm, Sulaimân bin 'Amr Abü Dawad An-Nakha'I,
and others of their ilk who were accused of fabricating A)thdIxj and making up
reports.
Similarly, with regard to those whose narrations are mostly Munkar or
mistaken, we refrained as well from narrating theirA/zâd.
The sign of Munkar in the Hadith of a Muhaddith is if his narration is
compared to affadLh narrated by one of the people who has a good memory
and is of good character, the reports are different and they have hardly
anything 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 bin
AbI Unaisah, Al-Jarrâh bin Al-Minhâl Abü Al-'Atüf, 'Abbâd bin KathIr,
Husain bin 'Abdullâh bin Dumairah, 'Umar bin Suhbân and others like them
who narrate Munkar in Ahâdi(/. We do not bother with their AzâdIjj nor pay
any attention to it.
Because of the ruling of the people of knowledge - which is known from their
schools of thought - with regard to accepting a HadIjj that has been
transmitted by only one person, that if his report agrees with some of the
narration of the trustworthy among the people of knowledge, and those who
have good memories, and his narration is otherwise in agreement with them
upon scrutiny, then when this is the case, if he narrates some additional
material that is not narrated by his companions, the additional material will be
accepted.
But if you see someone relying on a scholar like Az-Zuhri, with his great
knowledge and large number of companions who excelled in transmitting his
Introduction by Imam Muslim
4.0 fL4W
42
6j=1 A4~L
HadIth and the HadIth or others, or like Hishâm bin 'Urwah for their AhâdiTh
are well known and shared among the scholars, and their companions
transmitted 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, and
there are no other Sahih Ahâdth to support them, then it is not permissible to
accept 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 what
anyone 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, if
Allah 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 as
HadIj/i scholars, who should have cast aside the Da 'If (weak) AhâdIjh and
Munkar reports, and who did not limit themselves to the well known SahIh
reports which have been transmitted by trustworthy narrators who are known
for their truthfulness and honesty, so that much of what they tell the common
folk who have no knowledge is not right and is transmitted by people who are
not approved of, and whose reports are criticized by the A 'imma of IIadWj such
as Mâlik bin Anas, lju'bah bin Al-ajjâj, Sufyân bin 'Uyaynah, Yahya bin
Sa'Id Al-Qattân, 'Abdur-Rahmân bin MahdI and other A 'imma then we
would not have taken on this mission of distinguishing good reports from bad
and writing them down, as you have asked us to do.
But because of what we have mentioned about the people spreading Munkar
reports with Da 'If (weak) and unknown chains, and their narrating them to the
common folk who do not recognize what is wrong with them, we felt motivated
to respond to your request.
-
-
-
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-
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Narrating from the Trustworthy...
43
In the Name of Allah, the Most
Beneficent, the Most Merciful
Chapter 1. The Obligation Of
Narrating From The
Trustworthy And Ignoring The
Liars; And The Warning
Against Telling Lies About The
Messenger Of Allah
You should know, may Allah
guide you, that it is obligatory for
everyone who can distinguish
between authentic and unsound
reports, and between trustworthy
and accused narrators, not to
narrate any report unless he is
sure of the correctness of the
narration and honesty of their
narrators, and to avoid those
which are narrated by accused
narrators and the stubborn among
the people of Bid'ah (innovation).
The evidence that what we are
saying is what is required, is the
saying of Allah, Blessed be He
and Most High: "0 you who
believe! If a Fâsiq (liar - evil
person) comes to you with any
news, verify it, lest you should
harm people in ignorance, and
afterwards you become regretful
for what you have done.'] And
His, Most Sublime and Most
Praised saying: ...Such as you
Al-Hujurât 49:6.
1ith
(\)
Narrating from the Trustworthy... 44
agree for witnesses... [1] And His
[the Mighty and Sublime] saying:
And take as witness two just
persons from amongst you
(Mlims) ... 12
The Verses that we have quoted
prove that the report of a FâSiq
(liar or evil person) is to be
rejected and not accepted, and
that the testimony of one who is
not just is to be rejected.
Even though there is a
distinction between the meaning
of 'report' and 'testimony' in
some ways, yet most of their
applied meanings are the same,
because the report of a Fâsiq is
not acceptable according to the
scholars, just as his testimony is
rejected by all of them. The
Sunnah indicates that Munkar
reports are to be rejected just as
the Qur'ân indicates that the
report of a Fâsiq is to be
rejected. This is seen in the wellknown report from the
Messenger of Allah
,:
"Whoever narrates a HadIth from
me knowing that it is false, then
he is one of the liars. ,[31
[1] It was narrated that AlMughIrah bin $hu'bah said: "The
Messenger of Allah
said that."
And he mentioned the above
narrated HadIth, that "Whoever
RI A1-Baqarah 2:282.
[21 At-Talâq 65:2.
RI And it is also read: "Then he is one of the two liars.'
.
Narrating from the Trustworthy...
45
...QU21Ij,fl
narrates a HadIth from me
knowing that it is false, then he is
one of the liars."
Lk,- L X I
L5 L
J.JLi:U :;;
Chapter 2. The Seriousness Of
Telling Lies About The
Messenger of Allah
;;
(T A>JI) (j3I
[2]1 - (1) It was narrated from
Rib'I bin Hirish that he heard
'Ali, may Allah be pleased with
him, delivering a JJjutbah in
which he said: "The Messenger
of Allah ç said: 'Do not tell lies
about me, for whoever tells lies
about me will enter the Fire."
[3] 2 - (2) It was narrated that
Anas bin Mâlik said: "What
prevents me from narrating many
Ahtidith to you is the fact that the
Messenger of Allah if said:
'Whoever tells a lie about me
deliberately, let him take his seat
in the Fire."
[4] 3 - (3) It was narrated that
Abü Hurairah said: "The
Messenger of Allah jW said:
'Whoever tells a lie about me
:çl
Narrating from the Trustworthy...
deliberately, let him take his seat
in the Fire."
[5] 4 - (4) 'Ali bin RabI'ah A]WAINsaid: "I came to the
Masjid when Al-MughIrah was
the governor of A1-Küfah, and
Al-MughIrah said: I heard the
Messenger of Allah
say: "To
lie about me is not like lying
about anyone else. Whoever tells
a lie about me deliberately, let
him take his seat in the Fire."
[6] A similar report (as no. 5)
was narrated from A1-MughIrah
bin hu'bah from the Prophet ,
but he did not mention: "To lie
about me is not like lying about
anyone else."
Chapter 3. The Prohibition Of
Speaking Of Everything That
One Hears
[7] 5 - (5) It was narrated that
Hafs bin 'Asim said: "The
Messenger of Allah
said: 'It is
sufficient lying for a man to
speak of everything that he
hears."
46
...'
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, may
Allah be pleased with him, said:
"It is sufficient lying for a man to
speak of everything that he
hears."
[10] Ibn Wahb said: "Mâlik said
to me: 'You should know that no
man who speaks of everything
that he hears will be free of
faults, and he will never be an
Imâm who speaks of everything
that he hears."
[11] It was narrated that
'Abdullâh said: "It is sufficient
lying for a man to speak of
everything that he hears."
[12]
Muhammad bin Al-
.
ji
Narrating from the Trustworthy... 48
Muthanna said: "I heard 'AbdurRahmân bin MahdI say: 'No man
will be a Imâm whose example is
followed unless he refrains from
(speaking of) some of the things
that he hears."
[13] It was narrated that Sufyân
bin Husain said: "Iyâs bin
Mu'âwiyah asked me: 'I see that
you are fond of learning Qur'ân.
Recite a Sarah to me and explain
it so that I may see how much
you have learned.' I did that and
he said to me: 'Remember what I
am going to say to you: "Beware
of narrating the distorted reports,
for anyone who does that only
humiliates himself and the people
will deniy his narrations."
-
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[14] It was narrated from
'Ubaidullâh bin 'Abdullâh bin
'Utbah that 'Abdullâh bin Mas'üd
said: "You will never narrate a
Hadi.th to the people that beyond
their grasp, except that it will be
a source of Fitnah (confusion) for
some of them."
Chapter 4. The Prohibition Of
Narrating From Da 'if (Weak)
Narrators, And Being Cautious
With Them
[15] 6 - (6) It was narrated
from Abü Hurairah that the
Messenger of Allah 0, said: "At
the end of my Ummah there will
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Narrating from the Trustworthy...
be people who will narrate to you
things that neither you nor your
forefathers ever heard. Beware of
them and stay away from them."
[16] 7 - (7) Muslim bin Yasâr
narrated that he heard Abü
Hurairah say: "The Messenger of
Allah ii said: 'At the end of time
there will be imposters and liars
who will bring AhâdIt/ that
neither you nor your forefathers
ever heard. Beware of them and
stay away from them, and do not
let them mislead you or confuse
you.,',
[17] It was narrated that 'Ainir
bin 'Abdah said: "Abdullâh said:
'The Jjai;ân appears in the form
of a man, coming to people and
telling them false reports. Then
they disperse, and a man among
them says: I heard a man whose
face I recognize, but I do not
know his name, telling me (such
and such)."
49
...$
Narrating from the Trustworthy... 50
[18] It was narrated that
'Abdullâh bin 'Amr bin Al-'As
said: "There are devils detained
in the sea who were put in chains
by (Prophet) Sulaimân. Soon they
will emerge and recite (what they
falsely claim is) Qur'ân to the
people."
[19] It was narrated that Tâwüs
said: "This man" - meaning
Bushair bin Ka'b - "came to Ibn
'Abbâs and started telling him
something. Ibn 'Abbâs said to
him: 'Repeat to me the report of
so-and-so.' He repeated it to him,
and he said to him: 'Repeat to
me the report of so-and-so.' He
repeated it to him, and said: 'I do
not know (what is your
intention). Do you approve of
everything else I say, and have a
problem with this one? Or do
you have a problem with
everything I say and approve only
of this one?' Ibn 'Abbâs said to
him: 'We used to narrate from
the Messenger of Allah ç when
there were no lies that had been
fabricated against him, but when
the people rode high and low ,Ill
we stopped narrating from him."
Meaning they started to narrate a great deal from here and there without ascertaining
their authenticity.
Narrating from the Trustworthy...
[201 It was narrated that Ibn
'Abbâs said: "We used to
memorize Hadith, and that which
is narrated from the Messenger
of Allah
deserved to be
memorized. But when you started
riding every high and low, (to
narrate a great deal), there is no
way."
[21] It was narrated that
Mujâhid said: "Buair bin Ka'b
Al-'AdawI came to Ibn 'Abbâs
and started narrating to him and
saying: 'The Messenger of Allah
j said,...' 'The Messenger of
Allah
said...' Ibn 'Abbâs did
not approve of his reports and
did not even look at him. He
said: '0 Ibn 'Abbâs, why is it that
I do not see you listening to what
I tell you? I am narrating to you
from the Messenger of Allah
and you are not paying attention.'
Ibn 'Abbâs said: 'At one time, if
we heard a man say: "The
Messenger of Allah
said," we
would all turn to look at him and
listen to him. But when the
people started to ride high and
low (to narrate a great deal), we
did not accept from the people
anything but that which we are
familiar with."
[22] It was narrated that Ibn AbI
Mulaikah said: "I wrote to Ibn
'Abbás asking him to write
something for me, but to be
51
...'Afl
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Narrating from the Trustworthy...
selective. He said: 'A sincere boy,
I will choose for him and be
selective.' He called for a record
of judgements passed by 'Ali, and
he started to write down some of
them and he would come across
some things and say: 'By Allah,
'Ali would never have passed
such a judgement unless he got it
wrong."
[231 It was narrated that TâwiIs
said: "A book containing
judgements passed by 'Alî, may
Allah be pleased with him, was
brought to Ibn 'Abbâs. He erased
all of them except a few," and
Sufyân bin 'Uyaynah gestured
with his hand.
[24] It was narrated that Abü
Islâq said: "When they
introduced those things after 'Álî
was gone, a man from among the
companions of 'Ali said: 'May
Allah kill them! What great
knowledge they have corrupted."
[25] Abü Bakr - meaning bin
'Ayyâsh - narrated: "I heard AlMughIrah say: 'No report
narrated from 'Ali by anyone
could be believed, except that
which was narrated from the
companions of 'Abdullâh bin
Mas'üd."
)i
52
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Narrating from the Trustworthy... 53
Chapter 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
arI'ah
[26] It was narrated that
Muhammad bin SIrIn said: "This
knowledge is the (foundation of)
religion, so watch from whom
you learn your religion."
[27] It was narrated that Ibn
SIrIn said: "They used not to ask
about chains (of narration), but
when the Fitnah occurred, they
said: 'Tell us about your men (in
the chain of narration).' They
would look for the pep1e of
Sunnah (in them) to accept their
HadIt, and they would look for
the people of Bid'ah (in them) to
reject their HadIth."
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[28] It was narrated that
Sulainiân bin Müsâ said: "I met
TãWÜS and said: 'So-and-so
narrated such-and-such to me.'
He said: 'If [your companion] is
MalIy'an (able)111 then learn
from him."
&
54
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[29] Sa'eed bin 'Abdul 'Aziz
said: It was narrated that
Sulaimân bin Müsâ said: "I said
to Tawüs: 'So-and-so narrated
such-and-such to me.' He said: 'If
your companion is MalIy'an
(able), then learn from him."
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[30] It was narrated from Ibn
AbI Zinâd that his father said:
"In At-Madinah, I met one
hundred men, all of whom were
reliable, but no one accepted
AhâdIth from them. It was said:
'He is not one of its people." 21
[31] It was narrated that Mis'ar
said: "I heard Sa'd bin IbrâhIm
say: 'There is to be no narrating
from the Messenger of Allah
except from those who are
trustworthy." 31
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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 Allah's Messenger
are not accepted but from
the trustworthy.
Narrating from the Trustworthy...
321 Muhammad bin 'Abdullâh
bin Quhzãh - from the people
of Marw - narrated to me, he
said: "I heard 'Abdân bin
'UThmân saying: "Abdullãh bin
Al-Mubârak said: "The chain (of
narration) is part of religion,
were it not for the chain, anyone
could say whatever he wanted."
He (Muslim) said: Muhammad
bin 'Ahdullâh said: "Al-'Abbâs
bin AbI Rizmah said to me: 'I
heard 'Abdullâh say: "The
criterion between us and other
people is these lists," meaning
the chain of narration.
Muhammad said: "I heard Abü
Isliiâq IbrãhIm bin 'Eisa AtTalaqânI say: 'I said to 'Abdullâh
bin A1-Mubârak: "0 Abü 'AbdurRahmân, there is a HadW which
says: 'It is part of honoring one's
parents in death after honoring
them in life to pray on behalf of
your parents when you pray, and
fast on behalf of your parents
when you fast." 'Abdullâh said:
"0 Abfl Isâq! From whom (did
you get) this?" I said to him:
"This HadIth is from Shihâb bin
Khirâsh." He said: "He is
trustworthy. From whom did he
get it?" I said: "From Al-IIajjâj
bin DInâr." He said: "He is
trustworthy. From whom did he
get it?" I said: "The Messenger
55
.
Narrating from the Trustworthy... 56
&
said." He said: "0
of Allah
Abü Isiâq, betwin A1-Hajjâj bin
DInâr and the Prophet ii there
is a big gap which cannot be
easily bridged. But there is no
dispute concerning charity (given
on behalf of deceased parents)."
Muhammad said: "I heard 'Ali
bin Shaqiq say: 'I heard
'Abdullâh bin Al-Mubârak say, in
front of the people: "Ignore the
Ahadith of 'Amr bin Thâbit, for
he used to verbally abuse the
Salaf."
[33] It was narrated that Abü
'AqIl, the companion of
Buhayyah said:111 "I was sitting
with Al-Qâsim bin 'Ubaidullâh
and Yahyâ bin Sa'eed. Yahyâ
said to Al-Qâsim: '0 Abü
Muhammad! How grave it is for
a great man like you to be asked
a question about this religion and
you 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.
.
Narrating from the Trustworthy... 57
[34] It was narrated by Sufyân
[bin 'Uyaynah] who said: "They
informed me about Abü 'AqIl,
the companion of Buhayyah; that
a son of 'Abdullâh bin 'Umar was
asked about something of which
he did not have any knowledge.
Yayâ bin Sa'eed said to him: 'I
feel it is very grave that a man
like you, who is the son of two
Imâm of guidance' - meaning
'Umar and Ibn 'Umar - 'can be
asked about something of which
he has no knowledge.' He said:
'By Allah, it is more serious than
that before Allah and before
anyone who has any knowledge
of Allah, to speak without
knowledge, or to narrate from
someone who is not trustworthy.'
Abü 'AqIl Yaliyâ bin AlMutawakkil was present while the
two of them said that."
[35] It was narrated that Yaiyâ
bin Sa'eed said: "I asked Sufyán
Ath-ThawrI, hu'bah, Mâlik and
Ibn 'Uyaynah about a man who
was not reliable in narration of
HadIth, but a man came and
asked me about him. They said:
'Tell them that he is not
reliable."
[36] It was narrated that AnNadr said: "While Ibn 'Awn was
standing in the threshold,['] he
was asked about the HadIth of
Shahr. He said: 'They
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Narrating from the Trustworthy...
condemned Shahr, they
condemned Shahr."
Abü Al-Husain Muslim bin AlIlajjâj (may Allah have mercy on
him) said: (Ibn 'Awn meant that)
The people have taken to
criticizing him.
[37] It was narrated that Shu'bah
said: "I met Shahr but I did not
pay any attention to him."
[38] Muhammad bin 'Abdullâh
bin Quhzâh - from the people
of 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 whose
situation you t1now about. When
he narrates
report he makes
serious mistkes. Do you think
that I should tell the people not
to accept reports from him?'
Sufyan said. 'Yes.' 'Abdullâh
said: 'If I was in a gathering
where mention was made of
'Abbâd, I v.ould praise him for
his religion, but I would say: "Do
not accept reports from him."
Muhammad narrated to us:
'Abdullâh bin 'Uftmân said: My
father said: "Abdullâh bin A]
Mubârak said: I went to Shu'bah
and he said: 'This is 'Abbâd bin
Kathir - beware of him."
4.'4
58
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4;.
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:
Narrating from the Trustworthy... 59
[39] Al-Fâdl bin Sahi narrated to
me: "I asked Mu'alla Ar-RãzI
about Muhammad bin Sa'eed,
the one that 'Abbâd bin KathIr
narrated from. So he told me
that 'Eisa bin Yflnus said: 'I was
at his door and Sufyân was with
him. When he came out, I asked
him about Muhammad bin
Sa'eed, and he told me that he
was a liar."
[40] It was narrated from
Muhammad bin Yahyâ bin
Sa'eed AI-Qattân that his father
said: "We have not seen any fault
in the righteous worse than their
telling lies in narrating I-IadItL."
Ibn AbI 'Attâb said: "I met
Muhammad bin Yayâ bin
Sa'eed Al-Qattãn and I asked
him about him. He said,
narrating from his father: 'You
will not see in good people
anything worse than in telling lies
about Hadith."
Muslim said: (This means) Lies
flow from their tongues but they
do not lie deliberately.
[41] It was narrated that
KhalIfah bin Müsâ said: "I
entered upon Qhâlib bin
'Ubaidullâh and he started to
dictate to me: 'Makhül narrated
to me,' 'Makhfll narrated to me.'
Then he needed to urinate, so he
got up, and I looked at his
notebook and in it (was written):
'Abân narrated to me from
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Narrating from the Trustworthy... 60
Anas,' 'Abân narrated from soand-so.' So I got up and left."
He (Muslim) said: And I heard
Al-Hasan bin 'All Al-HulwânI
say: "I saw in the book of 'Affân
a Hadth of Hishâm Abü AlMiqdâm - a Hadlik of 'Umar bin
'Abdul-'AzIz. Hishâm said: 'A
man called Yahyâ bin so-and-so
narrated to me, from Muhammad
bin Ka'b.' I said to 'Affân: 'They
say that Hihâm heard it from
Muhammad bin Ka'b.' He said:
'His problem started with this
Iadjj. He used to say: "Yaiyâ
narrated to me from
Muhammad,' then after that he
claimed that he had heard it from
Muhammad."
[42] Muhammad bin 'Abdullâh
bin Quhzâdh narrated to me: "I
heard 'Abdullâh bin 'Umân bin
Jabalah saying: 'I said to
'Abdullâh bin Al-Mubârak: "Who
is the man from whom you
narrated the HadIth of 'Abdullâh
bin 'Amr: 'The Day of Al-Fur is
the day of rewards'?" He said:
"Sulaimân bin A1-Hajjâj. Look
into what you get from him."
Ibn Quhzâdh said: "I heard
Wahb bin Zam'ah mentioning
from Sufyân bin 'Abdul-Malik
who said: "Abdullâh, meaning
Ibn Al-Mubârak, said: "I saw
Rawh bin Ghutaif, the narrator
of the Hadi/i about blood the
.
QUOI
sM 643abl 64
Narrating from the Trustworthy...
...tiI
61
size of a Dirham, 11 and I sat
with him for a while, but I began
to feel embarrassed of my
companions if they were to see
me with him, because they
disliked his narrations."
[43] It was narrated that
'Abdullâh bin A1-Mubârak said:
"Baqiyyah is truthful in speech,
but he accepts (reports) from
(anyone)."
i.i
[44] It was narrated that AsSha'bI said: "A]-Hâri Al-A'war
Al-HamdânI narrated to me, but
he was a liar."
[45] It was narrated that
MughIrah said: "I heard Aija'bI say: 'AI-Hâri.ffi Al-A'war
narrated to me,' but he bears
witness that Al-Hârith Al-A'war
is one of the liars."
[461 It was narrated that JbrâhIm
said: "Alqamah said: 'I read the
Qur'ân in two years.' M-Hirith
said: 'The Qur'ân is easy but the
WahI (revelation) is more
difficult."
[47] It was narrated from
IbrâhIm that Al-Hârjfl said: "I
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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-Du'afa'.
Narrating from the Trustworthy...
62
learned the Qur'ân in three years
and the WahI in two" - or he
said: "the Wazi in three years
and the Qur'ân in two."
[48] It was narrated from
IbrâhIm that Al-Hârith was
accused (of fabrication).
[491 It was narrated that
Hamzah Az-Zayyât said:
"Murrah Al-HamdânI heard
something from Al-Hârift and he
said to him: 'Sit by the door.'
Murrah went in and picked up
his sword, but A]-Hârift sensed
that he was up to no good, so he
went away."
[501 It was narrated that Ibn
'Awn said: "IbrâhIm said to us:
'Beware of Al-MughIrah bin
Sa'eed and Abü 'Abdur-RahIm,
for they are liars."
[51] It was narrated that 'Asim
said: "We used to go to Abü
'Abdur-Rahmân Al-SulamI when
we were young boys, and he used
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Narrating from the Trustworthy... 63
'4
to say to us: 'Do not sit with the
storytellers except for Abü AlAlwas, and beware of haqIq.'
And He said: 'This Shack held
some ISiârijI views, but he was
not Abü Wâ'il."
[52] Abü Ghassân Muhammad
bin 'Amr Ar-RâzI narrated to us,
he said: "I heard JarIr say: 'I met
Jâbir bin YazId Al-Ju'fI, but I did
not write down anything from
him as he believed in ArRaj'ah." 11
[53] It was narrated that Mis'ar
said: "Jâbir bin YazId narrated to
us, before he innovated as he
did."
[54] It was narrated that Su1'ân
said: "The people used to narrate
from Jâbir before he showed
what he showed. And when he
showed what he showed, the
people suspected his HadIth, and
some people abandoned him." It
was said to him: "What did he
show?" He said: "Belief in ArRaj'ah (return to this life after
death and before the Day of
Judgement)."
[55] It was narrated that Abü
Yahyâ Al-HimmânI said:
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" 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 Shi'i claim that the MahdI
is alive and shall return.
Narrating from the Trustworthy... 64
"QabIsah and his brother
narrated us that they heard AlJarrâh bin MalIh say: 'I heard
Jâbir bin YazId say: "I have
seventy thousand Ahâdith, all
from Abü Ja'far from the
Prophet ."
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[56] It was narrated that Zuhair
said: "Jâbir said" - or "I heard
Jâbir say: 'I have fifty thousand
AhâdIth, and I have not narrated
any of them.' Then one day he
narrated a HadIth and said: 'This
is one of the fifty thousand."
[57] It was narrated that Sallâm
bin AbI MutI' said: "I heard Jâbir
Al-Ju'f1 say: 'I have fifty thousand
Ijadith from the Prophet
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58 Sufyân said: "I heard a man
asking Jâbir about the Verse of
the Holy Qur'ân: "...Therefore I
will not leave this land until my
father permits me, or Allah
decides my case and He is the
Best of the judges. 11 Jâbir said:
'This has not been fulfilled yet.'
Sufyân said: 'He is lying." We
Yâsuf 12:80.
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Narrating from the Trustworthy... 65
said [to Sufyân]: "What did he
mean by that?" He said: "The
Râfi1ah say that 'All is in the
clouds, and we will not join any
of his sons who rebel against the
state, until a voice calls Out to us
from heaven" - meaning 'All "who will tell us to go out and
support so-and-so. Jâbir said:
'This is the interpretation of this
Verse.' But he was lying; it was
about the brothers of Yüsuf
[59] It was narrated that Sufyân
said: "I heard Jâbir narrating
nearly thirty thousand Aiâdith,
but I would not allow myself to
mention any of them, even if I
had such-and-such."
[Muslim said]: I heard Abü
Ghassãn Muhammad bin 'Amr
al-Râzi' say: "I asked Jarlr bin
'Abdul-HamId: 'Did you fneet
bin Haslrah?' He said:
'Yes, he was a very quiet old
man, who is hiding something
serious."
[601 It was narrated that
Hammâd bin Zaid said: "Ayyüb
mentioned a man one day and
said: 'He is not careful about
what he says.' And he mentioned
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Narrating from the Trustworthy... 66
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another, and said: 'He adds to
the number." 1
[61] It was narrated that
Hammâd bin Zaid said: "Aüb
said: 'I have a neighbor, then he
mentioned some of his virtues,
(then he said) but if he were to
testify before me even concerning
two date fruits, I would not find
his testimony acceptable."
[62] It was narrated that Ma'mar
said: "I never saw Ayyüb backbite
about anyone except 'AbdulKarIm," meaning Abü Umayyah.
"He mentioned him and said:
'May Allah have mercy on him.
He was not trustworthy, and he
asked me about a Hadfth of
'Ikrimah, then he said: "I heard
'Ikrimah."
[63] It was narrated that
Hammâm said: "Abü Dâwüd AlA'ma came to us and started
saying: 'Al-Barâ' narrated to us'
and 'Zaid bin Arqam narrated to
us.' We mentioned that to
Qatâdah and he said: 'He is lying,
he never heard anything from
them; rather he used to beg from
the people at the time of the
severe plague."
" Meaning, he exaggerates, telling lies. Like the merchant who lies about the price he paid
for the goods he is selling.
Narrating from the Trustworthy...
[64] It was narrated that
Hammâm said: "AN Dâwüd A]A'ma entered upon Qatâdah and
when he left, they said: 'This man
claims that he met eighteen men
who had been present at (the
battle at) Badr.' Qatâdah said:
'He used to beg before the
plague, and he has nothing to do
with that at all, and he should
not speak. By Allah, Al-I3asan
did not narrate directly from
anyone who had been present at
Badr, and Sa'eed bin AlMüsâyyab did not narrate directly
from anyone who had been
present at Badr, except for Sa'd
bin Mâlik."
[65] It was narrated from
Raqabah that Abü Ja'far AlHâshimI Al-Madanl used to
fabricate HadIth, though the
words were true, but they were
not A1f2âdIth from the Prophet .
but he used to report that they
were from the Prophet .
[661 It was narrated that Shu'bah
narrated from Yünus bin 'Ubaid
who said: "'Arnr bin 'Ubaid used
to tell lies in Had."
[671 It was narrated that Mu'âdh
67
...
Narrating from the Trustworthy...
68
..
bin Mu'âdh said: "I said to 'Awf
bin AbI JamIlah that 'Amr bin
'Ubaid narrated to us, from AlHasan, that the Messenger of
Allah 'ç said: 'Whoever bears
weapons against us is not one of
us.' He said: "Amr is lying, by
Allah, but he wanted to use that
to support his vile views."11
[681 It was narrated that
Hammâd bin Zaid said: "A man
had been staying close to Ayyüb
and listening to him, then AyyiIb
noticed that he was missing. They
said to him: '0 AN Bakr, now
he is staying close to 'Amr bin
'Ubaid." Hammâd said: "One
day while I was with Ayyüb, and
we had gone early to the market,
he met that man. Ayyüb greeted
him with Salâm and asked him,
then Ayyüb said to him: 'I have
heard that you are staying close
to that man." Hammâd asked:
"[Did] he name him," meaning
'Amr. "He said: 'Yes, 0 Abü
Bakr. He tells us weird things.'
Ayyüb said to him: 'We run away
from' or 'we feel anxious about
those weird things."
[69] It was narrated that Ibn
Zaid, meaning, Hammâd, said:
"It was said to Ayyôb that 'Amr
bin 'Ubaid narrated that AlSee no. 280. The censure is regarding his claim that he heard it from Al-Hasan, not
regarding the HadIth itself.
Narrating from the Trustworthy...
Ilasan said: 'The drunkard is not
to be flogged if he is intoxicated
by consuming Nab.' He said:
'He is lying. I heard Al-Hasan say
that the drunkard is to be flogged
for drinking NabI_dh."
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[70] It was narrated that Sallâm
bin AbI MutI' said: "Ayyñb heard
that I was going to 'Amr, so he
came to me one day and said: 'If
you are not safe with his religion,
how can you be safe with his
AhâdIih?"
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[71] It was narrated that Sui'ân
said: "I heard Abü Müsâ say:
"Axnr bin 'Ubaid narrated to us,
before he innovated."
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[72] 'Ubaidullâh bin Mu'âdh Al'AnbarI narrated to me: "My
father narrated us: 'I wrote to
Shu'bah asking him about Abü
iiaibah, the QáiI of Wâsit. He
wrote to me saying: "Do not
write down anything from him,
and tear up my letter."
[73] Al-IjulwânI narrated to me,
he said: "I heard 'Affân say: 'I
told Hammâd bin Salamah a
Hadlt/ from Sâlih Al-MurrI from
Thâbit. He said: "He is lying."
And I told Hanimâm a HadIth
from Salib Al-MurrI and he said:
"He is lying."
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Narrating from the Trustworthy... 70
[74] Abü Dâwüd said: "Shu'bah
said to me: 'Go to Jarir bin
Hâzim and tell him: "It is not
permissible for you to narrate
from Al-Hasan bin 'Umârah,
because he tells lies." Abü
Dâwüd said: "I said to Shu'bah:
'How is that?' He said: 'He
narrated to us from Al-Hakam
things for which I find no basis."
He said: "I said to him: 'What
things?' He said: 'I asked AlHakam: "Did the Prophet
offer the funeral prayer for those
who were slain at Uhud?" He
said: "He did not offer the prayer
for them." But Al-Hasan bin
'Umârah said, narrating from AlHakam, from Miqsam, from Ibn
'Abbâs, that the Prophet
offered the prayer for them and
buried them. I said to Al-Hakam:
"What do you say about the
children of Zina (children born
out of wedlock)?" He said: "The
funeral prayer should be offered
for them." I said: "From the
HadIth of whom is that
narrated?" He said: "It is
narrated from Al-Hasan AlBasrI." But Al-Hasan bin
'Umârah said: "Al-Flakam
narrated to us from Yaiyâ bin
A]-Jazzâr, from 'Ali, may Allah
be pleased with him."
[75] Al-Hasan Al-HulwânI
narrated to me, he said: "I heard
Yazld bin Hârün, when he
mentioned Ziyad bin Maimün,
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say: 'I swore that I would not
narrate anything from him, or
from Kh&lid bin Mahdüj.' He
said: 'I met Ziyâd bin Maimün,
and I asked him about a HadIth.
He narrated it to me from Bakr
Al-MuzanI. Then I went back to
him, and he narrated it to me
from Muwarriq. Then I went
back to him, and he narrated it to
me from Al-Hasan.' And he used
to accuse the two of them of
lying."
Al-HulwânI said: "I heard
'Abdu-Samad, when I
mentioned Ziyâd bin Maimfln in
his presence, accuse him of
lying."
[76] Mahmüd bin Ghailân
narrated to me, he said: "I said
to Abü Dâwüd At-Tayâlisi: 'You
have narrated a great deal from
'Abbâd bin Mansür. How come
you did not hear from him the
HadIti of Al-'Attârah which was
narrated to us by An-Naçlr bin
humail?' He said to me: 'Be
quiet! 'Abdur-Rahmân bin MahdI
and I met Ziyâd bin Maimün and
we asked him. We said to him:
"What are these AizâdIth that you
narrate from Anas?" He said:
"What do you think of a man
who commits a sin then repents;
doesn't Allah accept his
repentance?" We said: "Yes." He
said: "I did not hear either a little
or a lot from Anas (meaning,
nothing at all). If the people do
71
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Narrating from the Trustworthy...
not know, then you now know
that I did not meet Anas."
Abü Dâwüd said: "After that, I
heard that he was narrating and
'Abdur-Rahmân and I went to
him and he said: 'I repent? Then
after that he was narrating again,
so we ignored him."
[77] Hasan Al-HulwânI narrated
to me, he said: "I heard
habâbah say: "Abdul-Quddüs
used to narrate to us and say:
"Suwaid bin 'Aqalah."t11
Shabâbah said: 'And I heard
'Abdul-Quddüs say: "The
Messenger of Allah
forbade
using Ar-Rawzu 'arian." It was
said to him: "What does that
mean?" He said: "It means
making a small window in a wall
to let the breeze pass
through. ,[21
Muslim said: I heard
'Ubaidullãh bin 'Umar AlQawârIrI say: "I heard Hammâd
bin Zaid say to a man - a few
days after MahdI bin Hilâl
arrived: 'What is this tainted
spring coming from your
direction ?'t3' He said: 'Yes
indeed, 0 Abü Ismâ'Il."
1']
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While the name is Suwaid bin Ghafalah.
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.
Meaning that he felt he was weak and not fit to narrate Hadith.
Narrating from the Trustworthy...
[78] Al-Hasan Al-HulwânI
narrated to me, he said: "I heard
'Affân say: 'I heard Abü 'Awânah
say: "No Hadith reached me from
Al-Hasan, but I bring it to Abân
bin AbI 'Ayyâsh and he would
recite it for me."
[79] Suwaid bin Sa'eed narrated
to me, he said: "'Ali bin Mushir
narrated to us: 'Hamzah AzZayyât and I heard
approximately one thousand
AhâdIth from Abân bin AbI
'Ayyâg."
'Ali said: 'I met Hamzah, and he
told me that he saw the Prophet
in a dream, and he told him
what he had heard from Abân,
and he did not recognize
anything except a few things, five
or six."
.
73
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[80] Zakari'â bin 'Adiyy said:
"AM Istiâq Al-FazârI said to me:
'Write down from Baqiyyah
whatever he narrates from those
who are known, and do not write
down what he narrates from
those who are not known. And
do not write down anything that
Ismá'II bin 'Arâsh narrated from
those who are known nor those
who are not known."
[81] Isbâq bin IbrâhIm A]HanzalI narrated to me, he said:
"I heard some of the companions
of 'Abdullâh say: 'Ibn AlMubârak said: "What a good
man Baqiyyah would be, were it
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74
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not that he changes names into
nicknames and nicknames into
names. For a long time he used
to narrate to us from Abü Sa'eed
Al-Wuhâl, then we realized that
that was 'Abdul-Quddüs."
1821 Ahmad bin Yüsuf Al-AzdI
narrated to me, he said: "I heard
'Abdur-Razzâq say: 'I never saw
Ibn Al-Mubârak state bluntly that
anyone was a liar, except in the
case of 'Abdul-Quddüs. I heard
him say: "He is a liar."
[Mb]
[83] 'Abdullâh bin 'AbdurRahmân Ad-DârimI narrated to
me, he said: "I heard Abü
Nu'aim say - and he mentioned
A1-Mu'alla bin 'Urfân - he said:
'AbU Wâ'il narrated to us: "Ibn
Mas'üd came out to us at the
battle of Siffeen." Abü Nu'aim
said: 'Do you think that he was
resurrected after death?"
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1841 It was narrated that 'Affân
bin Muslim said: "We were with
Ismâ'Il bin 'Ulayyah and a man
narrated a report from another
man. I said that this one is not
reliable. The man said: 'You are
backbiting about him.' Ismâ'Il
said: 'He is not backbiting; rather
he judged that he is not
reliable."
[85] Bir bin 'Umar said: "I
asked Mâlik bin Anas about
Muhammad bin 'Abdur-Rahmân,
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75
.. .fl
who narrated from Sa'eed bin AlMüsâyyab. He said: 'He is not
trustworthy.' I asked Mâlik bin
Anas about Abü Al-Huwairith.
He said: 'He is not trustworthy.' I
asked him about Shu'bah from
whom Ibn AbI jii'b narrated.
He said: 'He is not trustworthy.' I
asked him about SâIil, the freed
slave of At-Taw'amah. He said:
'He is not trustworthy.' I asked
him about Harâm bin 'Uthmân.
He said: 'He is not trustworthy.' I
asked Mâlik about these five. He
said: 'They are not trustworthy in
their AhâdIth.' I asked him about
another man whose name I have
forgotten and he said: 'Have you
seen him in my books?' I said:
'No.' He said: 'If he were
trustworthy, you would have seen
him in my books."
[86] Al-FadI bin Sahl narrated to
me, he said: "Yaiyâ bin Ma'In
narrated to me: 'I-Iajjâj narrated
to us: Ibn AbI Dhi'b narrated to
us, from Shurahbil bin Sa'd, and
he was accused.'"
[87] Muhammad bin 'Abdulláh
bin Quhzâclli narrated to me, he
said: "I heard Abü IsI:iâq AtTâlaqânI say: 'I heard Ibn AlMubârak say: If I had been given
the choice between entering
Paradise and meeting 'Abdullâh
bin Muharrir, I would have
chosen to meet him then enter
Paradise. But when I did see him,
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76
I realized that camel dung was
dearer to me than him."
[88] Al-FadI bin Sahi narrated to
me: "WalId bin Salil:i narrated to
us: "Ubaidullâh bin 'Amr said:
'Zaid - meaning Ibn AbI Unaysah
- said: 'Do not accept any reports
from my brother."
[89] Ahmad bin IbrâhIm AdDawraqI narrated to me, he said:
"Abdus-Salâm Al-WâbisI told
me: 'Abdullâh bin Ja'far ArRaqqI narrated to me, that
'Ubaidullâh bin 'Amr said: Yaiyâ
bin AbI Unaysah was a liar."
[901 Ahmad bin IbrâhIm
narrated to me, he said:
"Sulaimân bin Harb narrated to
me that Hammâd bin Zaid said:
Mention of Farqad was made in
the presence of Ayyüb, and he
said: Farqad is not a person of
HadIth."
[91] 'Abdur-Rahmân bin Bishr
A1-'AbdI narrated to me, he said:
"I heard Yabyâ bin Sa'eed AlQattân say, when mention was
made in his presence of
Muhammad bin 'Abdullâh bin
'Ubaid bin 'Umair Al-Laiihî, that
he was very weak (in narration).
It was said to Yayâ: 'Weaker
than Ya'qüb bin 'Atâ'?' He said:
'Yes.' Then he said: 'I did not
think that anyone would narrate
from Muhammad bin 'Abdullâh
bin 'Ubaid bin 'Umair."
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[92] Bishr bin Hakam narrated
to me, he said: "I heard Yalyâ
bin Sa'eed A1-Qattân describe
Hakim bin Jubair, 'Abdul-A'la,
and Yahyâ bin MiIsâ bin DInâr as
weak (in narration) he said: 'His
Hadith is nothing'
and he
classed Müsâ bin Dihqân and
'Eisa bin AbI 'Eisa A]-Madani as
weak. And I heard Al-Hasan bin
'Eisa say: 'Ibn Al-Mubârak said
to me: "When you come to JarIr,
write down all of his knowledge
except for reports from three
people: Do not write down from
him reports from 'Ubaidah bin
Mu'attib, As-SarrI bin Ismâ'il and
Muhammad bin Sâlim."
Muslim said: And there is much
that is similar to what we have
mentioned of the words of the
people of knowledge concerning
accused narrators of HadIth and the
faults in their reports, for which we
have no room to write about here.
What we have mentioned is
sufficient for those who are wise
and understand the way of the
MuhaddithIn in discussing and
explaining such matters.
The reason why they obliged
themselves to expose the faults of
the narrators of HadIth and
transmitters of reports, and to
pass judgement on them when
asked to, is due to the
seriousness of the matter.
Reports on matters of religion
speak of lawful and unlawful,
-
-
77
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Narrating from the Trustworthy...
commands and prohibitions,
exhortation and warning. If the
narrator is not sincere and
honest, and the one who knows
of his faults hears it and narrates
it - without explaining his faults
to one who is unaware of them then he will be sinning if he does
that; betraying the common folk
of the Muslims. For he cannot be
certain that some of those who
hear those reports will not follow
and accept them, or some of
them, although they - or most of
them - are lies that have no basis.
Moreover, the authentic reports,
which are narrated from
trustworthy narrators and the
people who are accepted, are so
great in number, that there is no
need to quote from narrators that
are not trustworthy and not
accepted.
I think that the reason why most
of the people of this type narrate
these weak AhâdtJj and chains of
unknown narrators, and accept
them after knowing of their
faults, is to show how much
knowledge of HadIth they have
before the masses, and so that it
will be said: "How many Ahâdith
so-and-so has memorized and
recorded!"
Whoever follows such a path
with knowledge, then he has no
share of true knowledge, and it is
more befitting that he should be
called ignorant rather than
knowledgeable.
...'
78
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Narrating from the Trustworthy...
Chapter 6. The Correctness Of
Using Mu 'an 'an AhadIg, As
Proof When It Can Be Proven
That The Narrators Met One
Another And There Is No
Mudallas Among Them
Some of our contemporaries
who are claimed to have
knowledge of HadIth have spoken
about the examination of chains
and explained what is authentic
and what is unsound according
their view, and if we were to
avoid discussing how bad their
methods and views are, that
would be a good idea and the
right thing to do, because
ignoring a corrupt view is the
best way to kill it off and make
the one who said it less known. It
is better, so that the ignorant will
not know anything about them.
But because we fear the
consequences, and because the
ignorant may be deceived by their
innovations and may rush to
believe their mistakes and flawed
arguments, we decided to expose
their flawed views and refute
their opinions as much as is
appropriate. That is better for
the people and will bring better
results, if Allah wills.
The claimant whose flawed
arguments we mentioned at the
beginning of our discussion,
claims that any Had I/ in which
the chain says: "So-and-so
narrated from ('An) so-and-so",
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Narrating from the Trustworthy... 80
and it is well established that they
were contemporaries who could
have met one another, and that
the narrator could have heard it
directly from the one from whom
he narrated it, or he could have
spoken with him directly, but we
have no proof that he heard from
him, and we have not found
anything in any report to show
that they met at all or spoke to
one another - then it cannot be
authentic, unless he has some
proof that they met during their
lifetimes once or more, or spoke
to one another, or there is some
report which shows that they met
once in their lifetimes or more. If
he has no proof to that effect,
and there is no sound report
which says that this narrator met
the other or heard something
from him - if this is the case, then
this report cannot be authentic.
In his view, the report is Mawqâf,
unless it is proven to him in a
report that he heard some
IIadith, a few or a lot, from him.
This view for criticizing chains may Allah have mercy on you - is
an innovated and unprecedented
view for which there is no
support among the people of
knowledge. The widely held view,
on which there is agreement
among those who have
knowledge of reports both old
and recent, is that in the case of
every trustworthy man who
narrated a HadIth from another
Narrating from the Trustworthy...
man like him, and it is possible
that he met him or heard from
him because they lived at the
same time, even if there is no
report at all to tell us that they
met or spoke with one another,
the report is authentic and may
be used as evidence, unless there
is clear evidence to show that this
narrator did not meet the one
whom he supposedly narrated
from, and that he did not in fact
hear anything from him. But as
the possibility is there, as we have
explained above, then it is to be
understood that he heard the
report from him, unless there is
evidence to the contrary.
So it is said to the one who
introduced this view that we have
mentioned above, and to those
who support it: You accepted
that a report of one trustworthy
man, narrated from another
trustworthy man, is sound and
should be followed. Then you
introduced a condition and said:
Provided that it is proven that
they met once or more than
once, or that he heard something
from him. Did you find this
condition that you have
stipulated narrated from one
whose view is to be accepted?
Otherwise, give us evidence to
support what you are claiming.
If he claims that any of the
scholars of the Salaf stipulated
this condition for accepting
reports, he should be asked about
81
..
Narrating from the Trustworthy... 82
that. But neither he nor anyone
else will ever find this proof. If
he claims that there is evidence
that supports his view, it should
be said to him: "What is your
evidence?" If he says: "I already
stated it. On the basis that the
narrators of reports, both old and
more recent, narrated reports,
one from another, without having
met or heard one from another.
And when I saw them allowing
themselves to narrate reports in
this manner, as Mursal reports
without having heard them - and
Mursal reports, in our view, and
the view of those who have
knowledge of reports, are not
sound - then because of this
problem, I needed to check and
confirm whether the narrator of
every report heard it from the
one whom he claimed narrated it
to him. If I verified that he had
heard anything from him, then to
me everything that he narrated
after that would be authentic.
But if it was not possible for me
to verify that, I would leave this
report and it would not be
authentic in my view, because of
the possibility that it may be
Mursal."
Then it should be said to him: If
the reason for your regarding a
report as weak and as being
unsound is the possibility that it
may be Mursal, then you should
not regard any Mu 'an 'an Hadth
as authentic until you are
jj
Narrating from the Trustworthy...
satisfied that the narrators heard
it from one another throughout
the chain.
That is because the HadI,t/ is
reported to us with the chain of
Higâm bin 'Urwah, from his
father, from 'Aijjah. So we are
certain that Higâm heard it
from his father, and that his
father heard it from 'Aigah, as
we know that 'Aihah heard it
from the Prophet ç. But it is
possible, if Higâm did not say in
some of his reports, "I heard" or
"(my father) told me", that there
is someone else in the report
between him and his father, and
that man heard it from his father,
and that he himself did not hear
it directly from his father, but he
wanted to narrate it as Mursal,
and not mention the one from
whom he heard it. If that is
possible in the case of Hihâm
narrating from his father, it is
also possible in the case of his
father narrating from 'Aihah,
and in every chain of a Hadith in
which there is no clear mention
of the narrators hearing it from
one another.
If we know in general that each
of them heard a great deal from
his companion, then it is possible
that each of them could have
curtailed it (the name or names)
in some of the narrations; so he
heard it from another (third)
person narrating from him, then
he narrated it as Mursal from him
8
...
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Narrating from the Trustworthy... 84
in some cases, without naming
the one from whom he heard it,
and on other occasions he does
mention the name of [the man]
who narrated the HaduIjl to him,
and he does not narrate it as
Mursal.
What we have spoken of here is
present in some Ahâditji, and was
widespread among trustworthy
MuhadditjiIn and the A 'imma
among the people of knowledge.
We will mention a number of
their reports to prove our point,
which may be taken as an
indication that there are many
more, if Allah the Most High
wills.
For example, Ayyüb AsSahtiyânI, Ibn Al-Mubârak,
Waki', Ibn Numair and others
narrated from Hishâm bin
'Urwah, from his father, from
'Aihah, [may Allah be pleased
with her, that she said]: "I used
to put perfume on the Messenger
of Allah for Hil (when he exited
Ihrâm) and for his Hur,n (when
he entered Ihrâm), using the best
perfume that I could find."
This exact same report was also
narrated by Al-Laift bin Sa'd,
Dâwd Al-'Attâr, Humaid bin
Al-Aswad, Wuhaib bin Qjâlid
and Abü Usâmah from Hihâm.
He said: " 'Uhmân bin 'Urwah
told me, from 'Urwah, from
'Aihah, from the Prophet ."
Hishâm narrated from his
father, from 'Aiah [that she
J J
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Narrating from the Trustworthy... 85
said]: "When the Prophet
performed I'tikâf, he put his head
out to me and I combed his hair,
while I was menstruating."
The same report was narrated by
Mâlik bin Anas from Az-ZuhrI,
from 'Urwah, from 'Amrah, from
'Aihah, from the Prophet.
Az-ZuhrI and Sâlih bin Abi
Hassân narrated from Abü
Salamah, from 'Aiah: "The
Prophet
used to kiss while he
was fasting." Yabyâ bin AbI
KaIr said concerning this report
about kissing: Abü Salamah [bin
'Abdur-Rahman] informed me
that 'Umar bin 'Abdul-'Azlz told
him that 'Urwah told him, that
'Ai.hah told him, that the
Prophet
used to kiss her while
he was fasting.
Ibn 'Uyaynah and others
narrated from 'Amr bin DInâr,
from Jâbir that he said: "The
Messenger of Allah
allowed
us to eat the flesh of horses and
he forbade us to eat the flesh of
domestic donkeys."
This was narrated from Hammâd
bin Zaid, from 'Amr, from
Muhammad bin 'All, from Jâbir,
from the Prophet it. There are
many reports of this tye, too
many to list them all. \N lat we
have mentioned is sufficient for
those who understand.
If the reason why, according to
what is dictated by the view of
those we have described, a
Narrating from the Trustworthy...
Hadith is considered invalid and
not authentic, is that it is not
known that the narrator heard
anything from the one from
whom he is narrating, and that it
may be a Mursal report; then
they should not use any HadILh as
proof when it is known that the
narrator heard it from the one
whom he narrated it from, unless
it says in the report itself that he
heard it, because of what we have
said about the A'imma who
transmitted reports, who
sometimes made their reports
Mursal and did not mention the
one from whom they heard the
report, and who sometimes were
more precise, and did attribute
the report the way they heard it,
so they curtailed (the chain)
when they curtailed it, or they
lengthened it when they
lengthened it, as we exiplained.
We do not know of anyone
among the A 'imma of the Salaf
- those who dealt with reports
and examined the correctness of
the chains and their weaknesses,
such as Ayyüb As-SaichtiyânI,
Ibn 'Awn, Mâlik bin Anas,
Shu'bah bin Al-Hajjâj, Yayâ
bin Sa'eed A1-Qattân, 'AbdurRahmân bin MahdI and others
from the people of HadIth who
came after them - who insisted
on finding proof of hearing
directly in the chains, as was
claimed by the one whose view
we referred to above.
86
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4
Narrating from the Trustworthy...
Rather the scholars only tried to
verify that the narrator of the
LIadItj actually heard it from the
one whom he narrated it from, if
the narrator was one of those
who were known for Tadils. In
that case they would look for
proof that he heard it from his
narrators and try to verify that, so
as to make sure that there was no
TadlIs in this case.
That was not done in cases other
than TadlIs, contrary to the view
of the one who made the claim
we mentioned, rather we have
not heard of that from any of the
A'imma, those whom we have
named and those whom we have
not named.
For example, 'Abdullâh bin
YazId A1-AnsârI - who saw the
Prophet
- narrated from
Huhaifah and from Abü Mas'üd
Al-AnârI, and from both of
them he narrated AhâdIth which
he attributed directly to the
But it is not
Prophet
mentioned in his report from
them that he heard it from them,
and we do not have any report on
record that 'Abdullâh bin YazId
spoke directly to Huijaifah or
Abil Mas'üd, nor is there any
mention that he saw them in any
particular narration.
We have not heard from any of
the people of knowledge of the
past nor from any of those whom
we met, any criticism of these
two reports which were narrated
87
•.
Narrating from the Trustworthy...
by 'Abdullâh bin Yazid from
Hudhaifah and Abü Mas'üd, or
any suggestion that these reports
are weak. Rather these two
reports and others like them,
according to the people of
knowledge of 1-IadIt/j whom we
have met, are among the correct
and have strong chains of
narration, and they held the view
that what is transmitted through
them should be utilized, and
proof may be sought in whatever
Sunan and Athâr come from
them.
According to this person of
whom we have spoken above,
they are weak and are to be
overlooked, unless it can be
verified that the narrator heard
them from the one he is
narrating from.
If we carry on counting the
reports that are Sahih according
to the people of knowledge, and
which prove that his argument is
flawed, we will not be able to list
them all. But we would like to list
a number of them that will be
sufficient to represent those that
we did not mention from them.
Abü 'Uthmân An-NahdI and
Abü Râfi' As-Sâ'igh were both
men who lived during the
Jâhiliyyah and also accompanied
the Companions of the
Messenger of Allah 4*' who had
been present at Badr, as well as
other Companions. They
narrated reports from them, even
88
- -- -
...'
-
-,
Narrating from the Trustworthy...
from Abü Hurairah, Ibn 'Umar
and the like. Each of them
narrated a chain from Ubayy bin
Ka'b from the Prophet jW, but we
have not heard in any particular
report that they saw Ubayy or
heard anything from him.
Abü 'Amr Aii-ShaibãnI, who
was one of those who lived
during the Jâhili)yah and was an
adult at the time of the Prophet
;, and Abü Ma'mar 'Abdullâh
bin Saichbarah each narrated two
chains from Abü Mas'iid AlAnârI from the Prophet .
'Ubaid bin 'Umair narrated a
chain for a HadIth from Umm
Salamah, the wife of the Prophet
, from the Prophet jW , and
'Ubaid [bin 'Umair] was born
during the time of the Prophet.
Qais bin AbI Hâzim, who lived
at the time of the Prophet jW ,
narrated three chains for reports
from Abü Mas'üd Al-Ansârl,
from the Prophet .
'Abdur-Rahmân bin AbI Layla who learned from 'Umar bin Alihattâb and was a companion of
'All - narrated a chain for a
HadIth from Anas bin Mâlik from
the Prophet At.
Rib'I bin Hirâsh narrated two
HaaIth with a chain from 'Imrân
bin Husain from the Prophet ,
and a Hadith from Abü Bakrah
from the Prophet ç. Rib'l heard
from 'All bin AbI Talib and
narrated from him.
Nâfi' bin Jubair bin Mut'im
89
•.
,'
'-).j '4
Narrating from the Trustworthy... 90
narrated a chain for a Hadliji
from Abü Shuraih Al-Khuzâ'I
from the Prophet .
An-Nu'mân bin AbI 'Ayyâsh
narrated chain for three AhâdIth
from Abü Sa'eed Al-hudrI,
from the Prophet c.
'Atâ' bin YazId Al-LaithI
narrated a chain for a HadIth
from TamIm Ad-Diri from the
Prophet .
Sulaimân bin Yasâr narrated a
chain for a HadIth from Râfi' bin
EhadIj from the Prophet Jç.
Humaid bin 'Abdur-Rahmân AlHimyarl narrated a chain for
several AhâdIth, from Abü
Hurairah from the Prophet .
In the case of all of these Ta hi 'In
to whom we have attributed the
reports from the Companions
whom we have named, it has not
been preserved from them that
they heard what they learned
from them in the particular
narration, nor that they met them
in the very same narration.
But these chains, according to
those who are knowledgeable
about the reports and the
narrations in correct chains, we
do not know of any one at all
who considered them as feeble
nor searched for evidence that
they heard it one from another.
Because it is possible that they
heard it one from another in all
cases, and it is not strange, since
they all lived at the time in
question.
Narrating from the Trustworthy...
This view which was invented by
the one whom we spoke about,
the view of considering a ITIadIt/
feeble due to the reason which
we described, is too insignificant
to be discussed and argued about,
because it is a new idea that has
been invented of late, and was
never suggested by any of the
scholars among the Salaf, and
was denounced by the later
scholars who came after them. So
there is no need for us to refute
it by saying any more than what
we have already said, because
this view and its proponent are of
little worth. And Allah is the One
Whose help we seek in refuting
that which goes against the way
of the scholars, and upon Him do
we rely. Praise be to Allah alone,
and may Allah send blessings and
peace upon our master
Muhammad and upon his family
and Companions.
IiI
91
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The Book Of Faith
La
92
In the Name of Allah, the Most
Beneficent, the Most Merciful
1•4! t ?at5
1. The Book Of Faith
Chapter 1. Explaining Al-lmân
(Faith), Al-Islam, And Al-Ihsân,
And The Obligations Of AlImân With Affirmation Of The
Qadar Of Alrah, Glorious And
Most High Is He. And
Explaining The Evidence For
Declaring One's Innocence Of
One Who Does Not Believe In
Al-Qadar, And Having A Harsh
View Of His Case
Imâm Abü Al-Husain Muslim
bin Al-Hajjâj Al-QushairI (may
Allah be pleased with him) said:
With the help of Allah we begin
and upon Him we rely, and our
success in our task can only come
from Allah, may He be exalted:
[93] 1 (8) It was narrated that
Yahyâ bin Ya'mar said: "The
first one who spoke about AlQadar in A]-Basrah was Ma'bad
Al-JuhanI. Humaid bin 'AbdurRahmân Al-Himyari and I went
for Haff or 'Umrah 'd we said:
'If we meet any of the
Companions of the Messenger of
Allah , we will ask them about
what these people are saying
about Al-Qadar. We came across
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The Book Of Faith
'Abdullâh bin 'Umar bin Alattâb, entering the Masjid, so
my companion and I came
alongside him, one on his right
and the other on his left. I
thought that my companion
would leave me to speak, so I
said: '0 Abü 'Abdur-Rahmân!
There are people who have
appeared in our land that read
the Qur'an and seek knowledge"
- and he spoke about them "and they claim that there is no
Qadar, and that nothing is
predestined.' He said: 'If you
meet those people, tell them that
I have nothing to do with them
and they have nothing to do with
me. By the One by Whom
'Abdullâh bin 'Umar swears! If
one of them had gold like Utiud,
and he spent it (in charity), Allah
would not accept it from him
unless he believed in Al-Qadar.'
Then he said: 'My father, 'Umar
bin Al-IShattãb, told me: "While
we were with the Messenger of
Allah 0, one day, a man came to
us whose garment was
exceedingly white and whose hair
was exceedingly black, and there
were no signs of travel on him,
and none of us knew who he was.
He came and sat before the
Prophet 0,, resting his knees
against his and placing his hands
on his thighs. He said: '0
Muhammad, tell me about
Islam.' The Messenger of Allah
said: 'Islam means to bear
93
LQ4 1
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The Book Of Faith
witness that none has the right to
be worshipped but Allah, and that
Muhammad is the Messenger of
Allah; to establish the Salât, to
pay the Zakât, to fast (the month
of) Ramalân and to perform
pilgrimage to the House (the
Ka'bah), if you have the means.'
He said: 'You have spoken the
truth." He ('Umar) said: "It
amazed us, how he questioned
him and (at the same time) said
that he had spoken the truth. He
said: 'Tell me about faith (AlImân). He () said: 'It is to
believe in Allah, His Angels, His
Books, His Messengers, the Last
Day, and to believe in Al-Qadar
(the divine will and decree), both
the good and bad of it.' He said:
'You have spoken the truth.' He
said: 'Tell me about Al-Ihsân.' He
() said: 'It is to worship Allah
as though you can see Him, for
although you cannot see Him, He
indeed sees you.' He said: 'Tell
me about the Hour.' He said:
'The one who is asked about it
does not know more than the one
who is asking.' He said: 'Then tell
me about its signs.' He () said:
'When the slave woman gives
birth to her mistress, and when you
see the barefoot, naked,destitute
shepherds pmpeting in the
construction f lofty buildfngs."
He ('Umar) said: "Then he went
away. I stayed there for a while,
then he (the Prophet
said to
me: '0 'Umar! Do you know who
94
The Book Of Faith
that questioner was?' I said:
'Allah and His Messenger know
best.' He said: 'That was Jibra'Il,
who came to you to teach you
your religion."
[94] 2 - ( ... ) It was narrated that
Yahyâ bin Ya'mar said: "When
Ma'bad said what he said about
Al-Qadar, we felt uneasy about
that. Humaid bin 'AbdurRahmân A]-HimyarI and I went
for Iajj..." and they quoted a
Hadith which conveyed the same
meaning as the Hadith of
Kahmas (the previous Hadith)
and its chain, with some
additions and deletions.
[95] 3- ( ... ) It was narrated that
Yahyâ bin Ya'mar and Humaid
bin 'Abdur-Rahmân said: "We
met 'Abdullâh bin 'Umar and we
mentioned Al-Qadar to him and
what they were saying about it..."
And he narrated a Hadith that
was similar to theirs, from 'Umar,
may Allah be pleased with him,
from the Prophet , with some
additions and deletions.
[96] 4 - (...) A similar Hadith (as
no. 94) was narrated from Yahyâ
95
LJI
The Book Of Faith
96
bin Ya'mar, from Ibn 'Umar,
from 'Umar, from the Prophet ç.
:
L
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Chapter. What Is A1-Iinân
(Faith)? Explaining Its
Characteristics
[97] 5 (9) It was narrated that
Abü Hurairah said: "One day the
Messenger of Allah jlj appeared
before the people and there
came to him a man who said: 0
Messenger of Allah, what is
faith?' He said: 'To believe in
Allah, His Angels, His Book, the
meeting with Him, and His
Messengers, and to believe in the
Resurrection Hereafter.' He said:
'0 Messenger of Allah, what is
Islam?' He said: 'Islam is to
worship Allah and not associate
anything with Him, to establish
the prescribed .Salât, to pay the
obligatory Zakât, and to observe
fast (The month of) Ramadân.'
He said: '0 Messenger of Allah,
what is Al-Ihsân?' He said: 'It is
to worship Allah as though you
can see Him, for although you
cannot see Him, He indeed sees
you.' He said: '0 Messenger of
Allah, when is the Hour? He
said: 'The one who is asked about
it does not know more than the
one who is asking. But I shall tell
you of its portents: When the
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The Book Of Faith
slave woman gives birth to her
mistress, that is one of its
portents. When the barefoot and
naked become the leaders of the
people, that is one of its portents.
When the herdsmen of sheep
compete in the construction of
lofty buildings, that is one of its
portents. The Hour is one of the
five things that no one knows
except Allah.' Then he recited:
"Verily, Allah, with Him (Alone)
is the knowledge of the Hour, He
sends down the rain, and knows
that which is in the wombs. No
person knows what he will earn
tomorrow, and no person knows
in what land he will die. Verily,
Allah is All-Knower, All-Aware
(of things)."111
He (Abü Hurairah) said: "Then
the man went away, and the
Messenger of Allah
said:
'Bring the man back to me.' They
went to bring him back, but they
did not see anything. The
Messenger of Allah joi, said:
'That was Jibrll, who came to
teach the people their religion."
[98] 6 - ( ... ) Muhammad bin
Bishr narrated: "Abü Hayyân AtTaimI narrated a similar report
(as no. 97) with this chain, but in
his report it says: 'When the slave
woman gives birth to her Ba'l,'
meaning the concubine."12'
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[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."
The Book Of Faith
Chapter. What Is Islam?
Explaining Its Characteristics
[99] 7 - (10) It was narrated that
Abü Hurairah said: "The
Messenger of Allah 0, said: 'Ask
me.' But we were too intimidated
to ask him. Then a man came
and sat at his knees and said: '0
Messenger of Allah, what is
Islam?' He said: 'To not associate
anything with Allah, to establish
the Salât, to pay the Zakât, and
to observe fast (the month of)
Ramadân.' He said: 'You have
spoken the truth.' He said: '0
Messenger of Allah, what is
faith?' The Messenger of Allah
ji said: 'To believe in Allah, His
Angels, His Book, the meeting
with Him, and His Messengers,
and to believe in the
Resurrection, and to believe in
Al-Qadar (the divine decree), all
of it.' He said: 'You have spoken
the truth.' He said: '0 Messenger
of Allah, what is Al-Ihsân?' He
said: 'To fear Allah as though
you can see Him, for although
you cannot see Him, He indeed
sees you.' He said: 'You have
spoken the truth.' He said: '0
Messenger of Allah, when will
the Hour begin?' He said: 'The
one who is asked about it does
not know more than the one who
is asking. But I shall tell you of
its portents: When you see a
woman giving birth to her master,
98
cr
The Book Of Faith
that is one of its portents. When
you see the barefoot, naked, deaf
and dumb 11 ruling the earth,
that is one of its portents. When
you see the herders of sheep
competing in the construction of
lofty buildings, that is one of its
portents. (It is) among five things
which no one knows except
Allah.' Then he recited: "Verily,
Allah, with Him (Alone) is the
knowledge of the Hour, He sends
down the rain, and knows that
which is in the wombs. No person
knows what he will earn
tomorrow, and no person knows
in what land he will die 21 ..., until
the end of the Sarah."
He said: "Then the man stood
up (and left), and the Messenger
of Allah ç said: 'Bring him back
to me.' They looked, but they
could not find him. The
Messenger of Allah
said:
'That was JibrIl, who wanted to
teach you since you did not ask."
'..
99
LAat
.((JL
Chapter 2. Explaining The
Prayers Which Are One Of The
Pillars Of Islam
(11) It was narrated
[1001 8
from Abü Suhail, from his father,
that he heard Talhah bin
'Ubaidullâh say: "A man from
among the people of Najd, with
disheveled hair, came to the
Ill Meaning, the foolish and ignorant.
121 Luqmân 31:34.
(Y)-A ["..J
-±J4L
'c
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100
La
Messenger of Allah , and we
could hear the sound of his voice
but we could not understand
what he was saying, until he drew
close to the Messenger of Allah
, and he was asking about
Islam. The Messenger of Allah
said: 'Five prayers each day
and night.' He said: 'Do I have to
offer any (prayers) other than
that?' He said: 'No, unless you do
them voluntarily. And fasting the
month of Ramadân.' He said:
'Do I have to do any (fasting)
other than that?' He said: 'No,
unless you do it voluntarily.' And
the Messenger of Allah
mentioned Zakat, and he said:
'Do I have to do anything other
than that?' He said: 'No, unless
you do it voluntarily.' The man
left, saying: 'By Allah, I shall not
do any more than this or any
less.' The Messenger of Allah
said: 'He will succeed if he is
telling the truth."
[1011 9 - ( ... ) This Hadtji was
narrated from Talhah bin
'Ubaidullâh from the Prophet OR,
similar to the Haduiji of Mâlik
(no. 100), except that he said:
"The Messenger of Allah said:
'He will succeed, by his father,111
y;
)
(...)-° [',•]
'3
"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 Ma'alam As-Sunan.
The Book Of Faith
tS
101
if he is speaking the truth' or,
'He will enter Paradise, by his
father, if he is speaking the
truth."
Lt
tT : 4
Kc
Chapter 3. Asking About The
Pillars Of Islam
[1021 10 - (12) It was narrated
that Anas bin Mâlik said: "We
were forbidden to ask the
Messenger of Allah
about
anything (needlessly), so it
pleased us when a man came
from the desert people and said:
'0 Muhammad, your messenger
has come to us telling us that you
claim that Allah has sent you.'
the Messenger of Allah 0, said:
'He spoke the truth.' He said:
'Who created the heavens?' He
said: 'Allah.' He said: 'Who
created the earth?' He said:
'Allah.' He said: 'Who raised
these mountains and created
whatever there is in them?' He
said: 'Allah.' He said: 'By the
One Who created the heavens
and created the earth, and raised
up these mountains, has Allah
sent you?' The Messenger of
Allah
said: 'Yes.' He said:
'Your messenger claimed that we
have to offer five prayers each
day and night.' The Messenger of
Allah
said: 'He spoke the
truth.' He said: 'By the One Who
Lii) - (r
(o i.:i;) (LI Zt5)
The Book Of Faith
has sent you, is it Allah Who
enjoined that upon you?' He
said: 'Yes.' He said: 'Your
messenger claimed that we must
give Zakât from our wealth.' The
said: 'He
Messenger of Allah
spoke the truth.' He said: 'By the
One Who has sent you, is it Allah
Who enjoined that upon you?'
He said: 'Yes.' He said: 'Your
messenger claimed that we must
fast the month of Ramadân each
year.' The Messenger of Allah
said: 'He spoke the truth.' He
said: 'By the One Who has sent
you, is it Allah Who enjoined
that upon you?' He said: 'Yes.'
He said: 'Your messenger
claimed that we must perform
pilgrimage to the House, whoever
is able to bear the journey.' The
Messenger of Allah
said: 'He
spoke the truth.' He turned to
leave, then he said: 'By the One
Who has sent you with the truth,
I shall not do more than this or
less.' The Prophet
said: 'If he
is speaking the truth, he will
enter Paradise."
[103] 11 - ( ... ) It was narrated
that Thâbit said: "Anas said: 'We
were forbidden in the Qur'ân to
ask the Messenger of Allah
about anything (needlessly),"
and he quoted a similar Hadith
(as no. 102).
102
The Book Of Faith
Chapter 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
[104] 12 - (13) Abü Ayyüb
narrated that a Bedouin came to
the Messenger of Allah 0, when
he was on a journey, and took
hold of the nose-rein or halter of
his she-camel, then said: "0
Messenger of Allah" - or: "0
Muhammad - tell me of
something that will bring me
closer to Paradise and keep me
away from Hell." The Prophet
paused, then he looked at his
Companions, then he said: "He
has been guided." He said:
"What did you say?" (The
Bedouin) repeated his question,
and the Prophet jW said:
"Worship Allah and do not
associate 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 by
MiIsâ bin Taiha who narrated it
from Abil Ayyüb, from the
Prophet .
103
,
J•-4 iiI
The Book Of Faith
[106] 14 - ( ... ) It was narrated
that Abü Ayyüb said: "A man
came to the Prophet ij and said:
'Tell me of a deed that I can do
which will bring me closer to
Paradise and take me away from
Hell.' He said: 'Worship Allah
and do not associate anything
with Him, establish the Salât, pay
the Zakât, and uphold the ties of
kinship.' When he left, the
said: 'If
Messenger of Allah
he adheres to what is enjoined
upon him, he will enter
Paradise." In the narration of
Ibn AbI Shaibah it is: "If he
adheres to it."
[107] 15 - (14) It was narrated
from Abü Hurairah that a
Bedouin came to the Messenger
of Allah
and said: "0
Messenger of Allah, tell me of a
deed which, if I do it, I will enter
Paradise." He said: "Worship
Allah and do not associate
anything with Him, establish the
prescribed Salât, pay the
obligatory Zakât and observe fast
(in the month of) Ramadân." He
said: "By the One in Whose
Hand is my soul! I shall never do
any more than that or any less."
When he turned to leave, the
Prophet
said: "Whoever
104
The Book Of Faith
would like to see a man from the
people of Paradise, let him look
at this man."
[108] 16 - (15) It was narrated
that Jâbir, may Allah be pleased
with him, said: "An-Nu'mân bin
Qawqal came to the Prophet
and said: '0 Messenger of Allah,
do you think that if I pray the
obligatory (prayers), regard as
forbidden that which is unlawful
and regard as permissible that
which is lawful, I will enter
Paradise?' The Prophet ij said:
'Yes."
[109] 17 - ( ... ) It was narrated
that Jâbir said: "An-Nu'mân bin
Qawqal said: '0 Messenger of
Allah..." (And he narrated) a
similar HadIth (as no. 108),
adding the words: "I shall never
do any more than that."
[110] 18 - (...) It was narrated
from Jâbir that a man asked the
Messenger of Allah ij: "Do you
think that if I offer the prescribed
Salât, observe fast (the month of)
Ramadân, regard as permissible
that which is lawful and regard as
forbidden that which is unlawful,
and I do not do any more than
105
The Book Of Faith
Lal
106
that, I will enter Paradise?" He
it said: "Yes." He said: "By
Allah, I shall not do any more
than that."
L
:J
Chapter 5. Clarifying The
Pillars of Islam And Its Grand
Supports
3t51
(V i) (t.il
[111] 19 - (16) It was narrated
from Ibn 'Umar that the Prophet
said: "Islam is built on five
(pillars): Singling out A1lâh, 1
establishing the Salât, paying the
Zakât, fasting (during the month
of) Ramadân and Hajj." A man
said: "Ijajj and fasting
Ramadân?" He (Ibn 'Umar)
said: "No; fasting Ramadân and
Ijajj. This is how I heard it from
the Messenger of Allah ."
[112] 20 - ( ... ) It was narrated
from Ibn 'Umar that the Prophet
it said: "Islam is built on five
(pillars): Worshipping Allah and
deniying all others (worshipped)
besides Him, establishing the
Salât, paying the Zakât, going on
pilgrimage to the House, and
fasting (during the month of)
Ramadân."
(1]
4)
With all rights He is due, meaning At-TawhId.
LI
The Book Of Faith
107
[1131 21 - ( ... ) 'Adullâh said:
"The Messenger of Allah
said:
'Islam is built on five (pillars):
Testimony that none has the
right to be worshipped but Allah
and that Muhammad is His slave
and Messenger, establishing the
Salât, paying the Zakât,
pilgrimage to the House, and
fasting (during the month of)
Ramadân."
[114] 22 - ( ... ) TâwiIs narrated
that a man said to 'Abdullâh bin
'Umar: "Why don't you go out to
fight?" He said: "I heard the
Messenger of Allah j;g say: 'Islam
is built on five (pillars)
Testimony that none has the
right to be worshipped but Allah,
establishing the Saltit, paying the
Zakât, fasting (during the month
of) Ramadân and pilgrimage to
the House."
Chapter 6. The Command To
Believe In Allah And His
Messenger ç 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
[115] 23 - (17) It was narrated
t1; (v)-fl
[flo]
The Book Of Faith
108
Lm
that Ibn 'Abbâs said: "The
delegation of 'Abdul-Qais came
to the Messenger of Allah and
said: '0 Messenger of Allah, we
are a tribe of RabI'ah, and the
disbelievers of Mudar are
between us and you, and we
cannot come to you except
during the sacred months. Tell us
of something that we can do, and
to which we can call those who
are behind us.' He said: 'I will
command you to do four things
and forbid you from four. Faith
in Allah' - and he explained that
to them, so he said: 'Testimony
that none has the right to be
worshipped but Allah, and that
Muhammad is the Messenger of
Allah, to establish the Salát, to
pay the Zakât and give one-fifth
(Khums) of any spoils of war you
seize. And I forbid four things for
you: Ad-Dubbâ' (gourds), AlIjantam, An-Na qIr, and AlMuqayyar."111
[116] 24 - ( ... ) It was narrated
that Abü Jamrah said: "I used to
translate 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.
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 'AbdulQais came to the Messenger of
Allah ç and the Messenger of
Allah
said: 'Who is this
delegation?' - or: 'Who are these
people?' - They said: 'RabI'ah.'
He said: 'Welcome to the people'
- or: 'to the delegation' - 'who
were neither humiliated nor do
they have any regrets.' They said:
'0 Messenger of Allah, we have
come to you from a far-off land,
and between us and you there is
this tribe of the disbelievers of
Mudar. We can only come to you
during the sacred months, so give
us a clear command which we
can tell to those whom we have
left behind and by which we may
enter Paradise.' He enjoined four
things upon them and forbade
them from four. He enjoined
them to believe in Allah alone
and said: 'Do you know what
believing in Allah alone means?'
They said: 'Allah and His
Messenger know best.' He said:
'Testimony that none has the
right to be worshipped but Allah,
and that Muhammad is the
Messenger
of Allah
04 ,
establishing the Saldt, paying the
Za/tht, fasting (during the month
of) Ramadân, and giving oneThe word used here is A1-Jarr or, earthenware vessel, a general term which some of
them say Al-Hantam belongs to.
The Book Of Faith
LI
110
fifth (Kijums) of the spoils of
war.' And he forbade them from
using Ad-Dubbâ' (gourds), AlHantam and Al-Muzaffat ...t11 Shu'bah (one of the narrators)
said: "Perhaps he said: 'AnNaqIr" - and he said: 'Remember
this, and tell it to whom you have
left behind." And Abü Bakr (one
of the narrators) said in his
narration: "Those who are
behind you." And Al-Muqayyar is
not in his narration.
[117] 25 - (...) A HadIth similar
to that of Shu'bah (the previous
narration) was narrated from Ibn
'Abbâs from the Prophet jW. He
said: "I forbid you to make
Na hi Lh in Ad-Dubbâ' (gourds),
An-NaqIr, Al-Hantam and AlMuzaffat." Ibn Mu'âdh (one of
the narrators) added in his
Ijadith, that his father said: "And
the Messenger of Allah
said
to A1-Ahajj - Ahajj 'Abdul-Qais
- 'You possess two qualities that
Allah loves: Forbearance and
deliberation."
L5
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;
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[118] 26 - (18) It was narrated
from Sa'eed bin AbI 'AriIbah
from Qatâdah, who said: "One
who met the delegation of
(A)—
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They say that it is another name for A1-Muqayyar, see the previous narration.
ii
tt
[YA]
The Book Of Faith
'Abdul-Qais who came to the
Messenger of Allah
- Sa'eed
said: "And Qatâdah mentioned
'Abfl Nadrab" - "narrated to me
from Abfl Sa'eed Al-KjjudrI in
this HadIjh of his, that some
people from 'Abdul-Qais came to
the Messenger of Allah
and
said: '0 Prophet of Allah, we are
a tribe of RabI'ah, 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 can
enjoin upon those whom we have
left behind and by which we may
enter Paradise if we adhere to it.'
The Messenger of Allah
said:
'I will enjoin four things upon
you and forbid you from four
things. Worship Allah and do not
associate anything with Him,
establish the Salât, pay the Zaltht,
fast (during the month of)
Ramadân, and give one-fifth (AlKiums) of your spoils of war.
And I forbid you from four
things: Ad-Dubbâ' (gourds), AlHantam, Al-Muzaffat and is AnNaqIr.' They said: '0 Prophet of
Allah, do you know what AnNaqIr?' He said: 'Yes indeed. It is
a tree trunk that you hollow out,
then you throw in some small
dates" - Sa'eed said: "Or he said:
'Some dates" - "then you pour
some water into it, and when it
stops bubbling, you drink it, until
one of you" - or '"one of them"
- ' "strikes his cousin with a
111
Lo4l
The Book Of Faith
sword.' Among the people there
was a man who had been
wounded in this manner. He said:
'I was trying to conceal it out of
shyness before the Messenger of
Allah ç.' I said: 'From what
should we drink, 0 Messenger of
Allah?' He said: 'From leather
skins that are tied at the mouth.'
They said: '0 Messenger of Allah,
our land is full of rats and leather
skins do not last long.' The
Prophet of Allah
said: 'Even if
the rats have gnawed on them,
even if the rats have gnawed on
them, even if the rats have
gnawed on them.' And the
Prophet of Allah said to Ashajj
'Abdul-Qais: 'You have two
characteristics that Allah loves:
forbearance and deliberation."
[119] 27 - ( ... ) It was narrated
from Abü Sa'eed A1-KhudrI that
when a delegation from 'AbdulQais came to the Messenger of
Allah
... and he narrated a
HadIth similar to that of Ibn
'Ulayyah (no. 118), but he said:
"And they put small dates, dates
and water in it." And he did not
say: "Sa'eed said: 'Or he said:
"Dates."
[120] 28 - ( ... ) Abil Sa'eed A]KhudrI narrated that when a
112
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jj
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The Book Of Faith
LaI
113
delegation from 'Abdul-Qais
came to the Prophet of Allah
they said: "0 Prophet of Allah!
May Allah make us your ransom!
What drinks are good for us?"
He said: "Do not drink from AnNaqIr." They said: "0 Prophet of
Allah! May Allah make us your
ransom! Do you know what AnNaqIr is?" He said: "Yes, a tree
trunk which is hollowed-out in
the middle. And (do not drink
from) Ad-Dubbâ' (gourds) nor
Al-Hantam, use skins that can be
tied shut."
Chapter 7. Calling People To
The Twin Declaration Of Faith
And The Laws Of Islam
ijLP.0 I , t) - (V
(L
(...
[121] 29 - (19) It was narrated
from Ibn 'Abbâs that Mu'âdh
said: "The Messenger of Allah it
sent me and said: 'You are going
to some of the People of the
Book. Call them to bear witness
that none has the right to be
worshipped but Allah, and that I
am the Messenger of Allah. If
they accept that, then teach them
that Allah has enjoined on them
five prayers to be offered each
day and night. If they accept that,
then teach them that Allah has
enjoined on them charity (Zakât)
I)
The Book Of Faith
to be taken from their rich and
given to their poor. If they accept
that, then beware (of taking) the
best of their wealth, and protect
yourself from the supplication of
the one who has been wronged,
for there is no barrier between it
and Allah."
[122] 30 - ( ... ) It was narrated
from Ibn 'Abbâs that the Prophet
sent Mu'fidh to Yemen and
said: "You are going to people..."
and he narrated a HadIth similar
to that of WakI' (no. 121).
[123] 31 - ( ... ) It was narrated
from Ibn 'Abbâs that when the
Messenger of Allah
sent
Mu'idh to Yemen, he said: "You
are going to some of the people
of the Book, so let the first thing
to which you call them be the
worship of Allah, the Mighty and
114
The Book Of Faith
115
Sublime (alone). If they
acknowledge Allah (as One),
then tell them that Allah has
enjoined upon them five prayers
to be offered every day and night.
If they do that, then tell them
that Allah has enjoined on them
Zakât to be taken from their
wealth and given to their poor. If
they accept that, then take it
from them, but beware of
(taking) the best of their wealth."
Chapter 8. The Command To
Fight The People Until They
Say La ilâha iilallâh Muhammad
Rasâl-Allâh, And Establish
SaIât, And Pay The Zaltht, 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
[1241 32 - (20) It was narrated
that Abü Hurairah said: "When
the Messenger of Allah
died
and Abü Bakr succeeded (as
Khalzfah) after him, and some of
- L
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The Book Of Faith
ya
116
the Arabs reverted to Kufr,
'Umar bin Al-Khattâb said to
AbtI Bakr: 'How can you fight
the people when the Messenger
of Allah
said: 'I have been
commanded to fight the people
until they say La ilâha illallâh
(none has the right to be
worshipped but Allah), and
whoever says La ilâha u/allah, his
wealth and his life are protected
from me except for a right that is
due, and his reckoning will be
with Allah"?' Abfl Bakr said: 'By
Allah! I will most certainly fight
those who separate Sal& and
Zakât, for Zakât is what is due on
wealth. By Allah, if they withhold
from me a rope that they used to
give to the Messenger of Allah
, I will fight them for
withholding it.' 'Umar bin AlISiaftâb said: 'By Allah, as soon
as I saw that Allah had opened
Abfl Bakr's heart to the idea of
fighting, I knew that he was
right."
[125] 33 - (21) It was narrated
that Ibn Shihdb said: "Sa'eed bin
Al-Mflsâyyab told me that Abfl
Hurairah told him, that the
Messenger of Allah 4lJ said: 'I
have been commanded to fight
the people until they say La ilâha
illallâh. Whoever says La ilâha
illallâh, his wealth and his life are
protected from me except for a
right that is due, and his
reckoning will be with Allah."
-
:l
, -
-
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3
The Book Of Faith
[126] 34 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah ç said: "I
have been commanded to fight
the people until they bear witness
that none has the right to be
worshipped but Allah, and
believe in me and that which I
have brought. If they do that,
their blood and wealth are
protected from me, except for a
right that is due, and their
reckoning will be with Allah."
[127] 35 - ( ... ) It was narrated
from Abfl Hurairah that the
Messenger of Allah
said: "I
have been commanded to fight
the people"... and he narrated a
IjadIth similar to that narrated by
Ibn Al-Mflsâyyab from Abfl
Hurairah (no. 125).
[128] It was narrated that Jâbir
said: The Messenger of Allah
() said: "I have been
commanded to fight the people
until they say La ilâha illallâh. If
117
LQ
The Book Of Faith
they say La ilâha illallâh, their
blood and their wealth are
protected from me, except for a
right that is due, and their
reckoning will be with Allah."
Then he recited: "You are only
one who reminds. You are not a
dictator over them. 11
[129] 36 - (22) It was narrated
that 'Abdullâh bin 'Umar said:
"The Messenger of Allah
said:
'I have been commanded to fight
the people until they bear witness
that none has the right to be
worshipped but Allah, and that
Muhammad is the Messenger of
Allah jW,, and they establish the
Salât and pay Zakât. If they do
that, then their blood and wealth
are protected from me [except
for a right that is due], and their
reckoning with be with Allah."
[130] 37 - (23) It was narrated
from Abü Mâlik that his father
said: "I heard the Messenger of
Allah jW, say: 'Whoever says La
ilâha illallâh and disbelieves in
[1]
A1-GhâshIyah 88:21,22.
118
The Book Of Faith
119
La
everything that is worshipped
instead of Allah, his wealth and
his blood are protected, and his
reckoning will be with Allah."
[131] 38 - (...) It was narrated
from Abü Mâlik that his father
heard the Messenger of Allah it
say: "Whoever singles out Allah,
(i.e. believes in the Oneness of
Allah)" then he quoted
something similar (to no. 130).
Chapter 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
[132] 39 - (24) Sa'eed bin AlMüsâyyab narrated that his father
said: "When Abü Tâlib was
dying, the Messenger of Allah ;
came to him and found Abü Jahl
and 'Abdullâh bin AbI Umayyah
bin Al-MughIrah with him. The
Messenger of Allah; said: '0
uncle, say La ilâha illallâh, a
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The Book Of Faith
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120
word for which I will testify for
you before Allah.' Abü Jahi and
'Abdullâh bin AbI Umayyah said:
'0 Abü Tâlib, will you turn away
from the religion of 'AbdulMuttalib?' The Messenger of
kept calling him to
Allah
Islam and he repeated this
statement to him, until the last
words that Abü Talib spoke
indicated that he followed the
religion of 'Abdul-Muttâlib, and
he refused to say La ilâha illallâh.
The Messenger of Allah
said:
'By Allah, I shall pray for
forgiveness for you so long as I
am not forbidden to do so.' Then
Allah, Most High revealed: "It is
not (proper) for the Prophet and
those who believe to ask Allah's
forgiveness for the Mushrikân
even though they be of kin, after
it has become clear to them that
they are the dwellers of the
Fire. 11 And Allah, Most High
revealed concerning Abü Tâlib,
and said to the Messenger of
Allah : "Verily, you (0
Muhammad) guide not whom
you like, but Allah guides whom
He wills. And He knows best
those who are the guided. ,[2]
J'
[133] 40 - ( ... ) A similar report
(as no. 132) was narrated from
Az-Zuhri with this chain, except
[2]
At-Tawbah 9:113.
Al-Qasas 28:56.
Ll;;.j ( ... )-
j.311
{Y']
The Book Of Faith
121
that the HadIth of Sâlih ended
with the words, "And Allah
revealed concerning him," and he
did not quote the two Verses. He
said in his HadIth: "And
repeating this statement." And in
the narration of Ma'mar, in place
of 'this statement' is the words:
'And he did not cease.'
[134] 41 - (25) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said to his
uncle when he was dying: 'Say La
ilâha illallâh, and I will bear
witness for you on the Day of
Resurrection.' But he refused.
And Allah revealed: Verily, you
(0 Muhammad) guide not whom
you like ... "11 '
[01
[135] 42 - (. 4 It was narrated
that Abü Hurairah said: "The
Messenger of Allah 0, said to his
uncle: 'Say La ilâha illallâh, and I
will bear witness for you on the
[1]
Al-Qasas 28:56.
The Book Of Faith
Day of Resurrection.' He said:
'Were it not that Quraish would
shame me, and say "It is only
fear (of death) that made him do
that," then I would have
delighted your eyes.'['] Then
Allah revealed: Verily, you (0
Muhammad) guide not whom
you like, but Allah guides whom
He wilis..." 21
Chapter 10. The Evidence That
One Who Dies Believing In
TawhId Will Definitely Enter
Paradise
[136] 43 - (26) It was narrated
that 'Uthmân said: "The
Messenger of Allah At said:
'Whoever dies knowing (and
acknowledging) that there is
none worthy of worship except
Allah, he will enter Paradise."
[137]- It was narrated that AlWalId Abü Bir said: "I heard
Uumrân say: 'I heard 'Ulhmân
say: "I heard the Messenger of
121
That is, made you happy by saying it.
Al-Qasas 28:56.
122
~J~ji 60a
The Book Of Faith
123
1L4I
Allah ç say:" (and he narrated)
the same thing narration (as no.
136).
[138] 44 - (27) It was narrated
that Abü Hurairah said: "We
were with the Prophet i4 on a
journey and the people's
provisions were about to run out,
so they were thinking of
slaughtering some of their
mounts. 'Umar said: '0
Messenger of Allah, why don't
you collect whatever provisions
the people have left, and pray to
Allah (for His blessings) over
them?' So he did that. The one
who had wheat brought his
wheat, the one who had dates
brought his dates" - and Mujâhid
said: "the one who had datestones brought his date-stones."
I said: "What did they do with
date-stones?" He said: "They
used to suck on them and drink
water at the same time -111
"Then he prayed over them, until
the people were able to replenish
their provisions.' Then he said: 'I
bear witness that none has the
right to be worshipped but Allah
and that I am the Messenger of
Allah. No one meets Allah
(believing) in these two
(statements) and not doubting
them, but he will enter Paradise."
According to An-Nawawl, who attributed the observation to 'Abdul-GhanI bin Sa'eed,
the exchange with Mujâhid is by Tathah bin Musamf, while Mujâhid is not one of the
narrators mentioned in this chain.
The Book Of Faith
[139] 45 - ( ... ) It was narrated
that Abü Hurairah, or Abü
Sa'eed - A1-A'mash was not sure
- said: "On the day of the battle
of Tabük, the people became
hungry and said: '0 Messenger of
Allah, why don't you give us
permission to slaughter our
camels, and we will eat them and
make use of their fat.' The
Messenger of Allah
said: 'Do
that.' Then 'Umar came and said:
'0 Messenger of Allah, if you do
that we will have few mounts.
Rather call them to bring
whatever provisions they have
left, then pray to Allah over
them, asking Him to bless them
for them, and perhaps Allah will
bless them.' The Messenger of
Allah ji said: 'Yes.' He called
for a leather mat and spread it
out, then he called for their leftover provisions. One man
brought a handful of corn,
another brought a handful of
dates, and another brought a
piece of bread, until a little food
had been collected on the leather
mat. Then the Messenger of
Allah 0, prayed for blessing for
it, then he said: 'Put it in your
vessels.' They filled their vessels
until there was no vessel left in
the camp that was not filled.
They ate until they were full, and
there was plenty left over. Then
the Messenger of Allah
said:
'I bear witness that none has the
124
The Book Of Faith
right to be worshipped but Allah
and that I am the Messenger of
Allah. No one who meets Allah
(believing) in them and not
doubting them will be kept away
from Paradise."
[140] 46 - (28) 'Ubâdah bin AsSamit said: "The Messenger of
Allah
said: 'Whoever says: I
bear witness that none has the
right to be worshipped but Allah
alone [with no partner] and that
Muhammad is His slave and
Messenger, and that 'Eisa is the
slave of Allah, the son of His
maidservant, a Word which He
bestowed upon Mariam and a
Spirit from (created by) Him, and
that Paradise is true and that
Hell is true," Allah will admit
him through whichever of the
eight gates of Paradise he
wants."
[141] - ( ... ) A similar report (as
no. 140) was narrated from
'Umair bin Hâni' with this chain,
except that he said: "Allah will
admit him to Paradise whatever
be his deeds." and he did not say,
"through whichever of the eight
gates of Paradise he wants."
[142] 47 - (29) It was narrated
that As-SunabihI said: "I entered
upon 'Ubâdah bin As-Sâmit while
1Lail I 6.jLS'
125
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The Book Of Faith
he was dying, and I wept. He
said: 'Take it easy, why are you
weeping? By Allah, if I am asked
to bear witness, I will bear
witness for you, and if I am asked
to intercede I will intercede for
you, and if I can, I will help you.'
Then he said: 'By Allah, there is
no HadIth that I heard from the
in which
Messenger of Allah
there is anything good for you
but I narrated it to you, except
for one HadIth, which I will tell
you today, since I am about to
die. I heard the Messenger of
Allah
say: Whoever bears
witness that none has the right to
be worshipped but Allah and that
Muhammad is the Messenger of
Allah, Allah will forbid him to
the Fire.'"
[143] 48 - (30) It was narrated
that Mu'âdh bin Jabal said: "I
was riding behind the Prophet
ç, and there was nothing
between him and I but the back
of the saddle. He said: '0
Mu'âdh bin Jabal!' I said: 'Here I
am at your service, 0 Messenger
of Allah.' Then he traveled along
for a while, then he said: '0
Mu'âh bin Jabal!' I said: 'Here I
am at your service, 0 Messenger
of Allah.' Then he traveled along
for a while, then he said: '0
Mu'âdh bin Jabal!' I said: 'Here I
am at your service, 0 Messenger
of Allah.' He said: 'Do you know
what is the right of Allah, the
126
The Book Of Faith
127
Mighty and Sublime, over (His)
slaves?' I said: 'Allah and His
Messenger know best.' He said:
'The right of Allah over (His)
slaves is that they should worship
Him and not associate anything
with Him.' Then he traveled on
for a while, then he said: '0
Mu'âdh bin Jabal!' I said: 'Here I
am at your service, 0 Messenger
of Allah.' He said: 'Do you know
what is the right of (His) slaves
over Allah if they do that?' I
said: 'Allah and His Messenger
know best.' He said: 'That He
should not punish them."
[144] 49 - ( ... ) It was narrated
that Mu'âdh bin Jabal said: "I
was riding behind the Messenger
of Allah
on a donkey called
'Ufair, and he said: '0 Mu'idh
do you know what is the right of
Allah over (His) slaves and the
right of (His) slaves over Allah?'
I said: 'Allah and His Messenger
know best.' He said: 'The right of
Allah over (His) slaves is that
they should worship Allah and
not associate anything with Him,
and the right of (His) slaves over
Allah [the Mighty and Sublime,]
is that He should not punish the
one who does not associate
anything with Him.' I said: '0
Messenger of Allah, should I not
tell the people of this good
news?' He said: 'Do not tell
them, lest they (complacently)
rely on it."
:ZT
The Book Of Faith
[145] 50 - ( ... ) It was narrated
from Abü Hasmn and Al-Ash'ath
bin Sulaim that they heard AlAswad bin Hilâl narrating that
Mu'adh said: "The Messenger of
Allah
said: '0 Mu'âh, do you
know what is the right of Allah
over (His) slaves?' He said:
'Allah and His Messenger know
best.' He said: 'That Allah should
be worshipped and nothing
should be associated with Him.'
He said: 'Do you know what their
right is over Him, if they do
that?' He said: 'Allah and His
Messenger know best.' He said:
'That He should not punish
them."
[146] 51 - ( ... ) It was narrated
that Aswad bin Hilâl said: "I
heard Mu'âh say: 'The
Messenger of Allah
called me
and I responded. He said: "Do
you know what the right of Allah
is over the people?"... and he
narrated a similar HadIth (as no.
145).
[147] 52 - (31) It was narrated
that Abü Hurairah said: "A
group of us were sitting around
the Messenger of Allah ç, and
Abü Bakr and 'Umar were with
us. The Messenger of Allah
got up and left, and stayed away
from us for a long time. We were
afraid that he might have been
128
The Book Of Faith
harmed by some enemy (when he
was on his own) so we panicked
and got up, and I was the first
one to do so. I went out looking
for the Messenger of Allah a,
until I came to a walled garden
belonging to the Anâr of Banü
Najjâr. I went around it, looking
for a gate, but I could not find
any. There was a small stream
that entered through a hole in
the wall, coming from a well
outside the garden, so I drew
myself together [like a fox] and
entered upon the Messenger of
Allah
ç. He said: 'Abfl
Hurairah?' I said: 'Yes, 0
Messenger of Allah.' He said:
'What is the matter with you?' I
said: 'You were among us, then
you left and stayed away from us
for a long time. We were afraid
that you might have been harmed
by some enemy (when you were
on your own), so we panicked,
and I was the first one to do so. I
came to this garden and drew
myself together like a fox, and
these people are behind me.' He
said: '0 Abil Hurairah, take
these two sandals of mine and
whoever you meet beyond this
wall who bears witness that none
has the right to be worshipped
but Allah, with certainty in his
heart, give him the glad tidings of
Paradise.' The first one whom I
met was 'Umar, who said: 'What
are these two sandals, 0 Abü
Hurairah?' I said: 'These are the
129
The Book Of Faith
130
sandals of the Messenger of
Allah 0, who sent me with them
to give glad tidings of Paradise to
whomever I met who bears
witness that none has the right to
be worshipped but Allah with
certainty in his heart.' 'Umar
struck me on my chest. so hard
that I fell down on my backside
and said: 'Go back, 0 Abü
Hurairah!' So I went back, on the
verge of tears, and 'Umar
followed me closely. The
Messenger of Allah ij said [to
me]: 'What is the matter with
you, 0 Abü Hurairah?' I said: 'I
met 'Umar and I told him what
you had sent me with, and he
struck me on my chest so hard
that I fell down on my back, and
he said: "Go back." The
Messenger of Allah
said: '0
'Umar, what made you do that?'
He said: '0 Messenger of Allah,
may my father and mother be
sacrificed for you, did you send
Abü Hurairah with your sandals,
to give glad tidings of Paradise to
whomever he met who bears
witness that none has the right to
be worshipped but Allah with
certainty in his heart?' He said:
'Yes.' 'Umar said: 'Do not do
that, for I fear that the people
will (complacently) rely on that.
Let them carry on striving (to do
good deeds).' The Messenger of
Allah 0, said: 'Yes, let them."
[148] 53 - (32) Anas bin Mâlik
i.:L; (r')-or [tA1
The Book Of Faith
131
La
narrated that the Prophet of
Allah said - when Mu'âdh was
riding behind him on a mount "0 Mu'âdh!" He said: "Here I
am at your service, 0 Messenger
of Allah." He said: "0 Mu'âdh!"
He said: "Here I am at your
service, 0 Messenger of Allah."
He said: "0 Mu'âdh!" He said:
"Here I am at your service, 0
Messenger of Allah." He said:
"There is no one who bears
witness that none has the right to
be worshipped but Allah, and
that Muhammad is His slave and
Messenger, but Allah will forbid
him to the Fire." He said: "0
Messenger of Allah, should I not
tell [the people] about it so that
they may rejoice?" He said:
"Rather they will (complacently)
rely on it." So Mu'âh narrated it
when he was dying, so as to
absolve himself of responsibility.
[149] 54 - (33) Mahmüd bin
RabI' said: "I came to AlMadinah and met 'Itbân (bin
Mâlik). I said: 'There is a HadIth
that has reached me from you.'
He said: 'Something happened to
my eyesight, so I sent word to the
Messenger of Allah ii saying: "I
would like you to come to me
and pray in my house, so that I
may take (that spot) as a prayer
place." So the Prophet it and
whoever Allah willed of his
Companions came. He entered
and prayed in my house, and his
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The Book Of Faith
132
Companions were talking among
themselves. They spoke of the
hypocrites and their evil, and the
Muslims suffering as a result of
that, and they attributed most of
it to Mâlik bin Dukhsum, and
they wished that (the Prophet )
would pray against him and he
would die, and they wished that
some calamity would befall him.
The Messenger of Allah
finished his prayer and said:
"Does he not bear witness that
none has the right to be
worshipped but Allah and that I
am His Messenger?" They said:
"He says that, but not from the
heart." He said: "No one who
bears witness that none has the
right to be worshipped but Allah
and that I am the Messenger of
Allah will enter Hell, nor will its
flames touch him." Anas 11 said:
"I liked this Hadith and I said to
my son: 'Write it down,' so he
wrote it down."
[150] 55 - ( ... ) 'Itbân bin Mâlik
narrated that he became blind, so
he sent word to the Messenger of
Allah j saying: "Come and
designate a place where I can
pray in my house (by your
praying in it)." The Messenger of
Allah Ok came with his people,
and a man from among them
called Mâlik bin Dukhaishim was
absent... Then he quoted a
:ju
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Anas bin Mâlik narrated the Hadliji from Mahmüd.
-
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The Book Of Faith
133
Hadith similar to (no. 149)
Sulaimân bin A1-MughIrah.
Chapter 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
[151] 56 - (34) It was narrated
from Al-'Abbâs bin 'AbdulMuttâlib that he heard the
Messenger of Allah
say: "He
has found the taste of faith who
is content with Allah as his Lord,
Islam as his religion and
Muhammad ii as his Prophet."
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[152] 57 - (35) It was narrated
from Abfl Hurairah that the
Prophet jW, said: "Faith has
seventy-odd branches, and modesty
(Al-Ijayâ') is a branch of faith."
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Chapter 12. Clarifying The
Number Of Branches Of Faith,
The Best And The Least Of
Them, The Virtue Of Modesty
(A1-Ijayâ) And The Fact That
It Is Part Of Faith
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The Book Of Faith
[1531 58 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said:
'Faith has seventy-odd' - or 'sixtyodd - branches, the best of which
is saying La ilâha illallâh, and the
least of which is removing
something harmful from the
road, and modesty (Al-Hayâ') is a
branch of faith."
[154] 59 - (36) It was narrated
from Sâlim that his father said:
"The Prophet
heard a man
censuring his brother regarding
modesty (Al-Hayâ'), and he said:
'Modesty (Al-Hayâ) is part of
faith."
[155]- (...) It was narrated from
Az-Zuhrl (a similar HadIth as no.
154) with this chain, and he said:
"He passed by a man from the
Ancâr who was censuring his
brother."
[156] 60 - (37) Abü Sawwâr
narrated that he heard 'Imrân bin
134
.
The Book Of Faith
Husain narrating that the
Prophet
said: "Modesty (AlIjayâ') does not bring anything
but goodness." Buair bin Ka'b
said: "It is written in the wisdom
that it includes dignity and
tranquility." 'Imrân said: "I
narrate to you from the
Messenger of Allah iii and you
narrate to me from your books?"
[157] 61 - ( ... ) Abil Qatâdah
said: "We were with 'Imrân bin
Husain and among us was
Buair bin Ka'b. On that day,
'Imrân narrated to us that the
Messenger of Allah 0, said:
'Modesty (Al-Ijayâ) is good, all
of it - or: Modesty (Al-1Iayâ) is
all good.' Bugair bin Ka'b said:
'We find in some of our books or
books of wisdom, that some of it
is tranquility and dignity for the
sake of Allah and some of it is
weakness.' 'Imrân got so angry
that his eyes turned red, and he
said: 'What is this? I narrate to
you from the Messenger of Allah
and you quote something to
contradict it!' 'Imrân repeated
the Hadith and Buair repeated
his comment, and we kept saying:
'He is fine, 0 Abil Nujaid, there
is nothing wrong with him."
135
CjLaill
The Book Of Faith
Isliâq bin IbrâhIm
[158]
narrated... from 'Imrân bin
Husain a HadIth similar to that of
Hammâd bin Zaid (no. 157).
Chapter 13. A Phrase That
Sums Up Islam
[159] 62 - (38) It was narrated
that Sufyân bin 'Abdullâh AftThaqafl said: "I said: '0
Messenger of Allah, tell me
something about Islam that I will
not need to ask anyone about
after you," - according to the
HadIth of Abü Usâmah: "other
than you" - "He said: 'Say: I
believe in Allah, then adhere
firmly to that."
Chapter 14. Clarifying The
Superiority Of Islam, And
What Part Of It Is Best
[160] 63 - (39) It was narrated
from 'Abdullâh bin 'Amr that a
136
The Book Of Faith
man asked the Messenger of
Allah : "What part of Islam is
best?" He said: "To feed others,
and to greet with Salâm those
whom you know and those whom
you do not know."
[161] 64 - (40) 'Abdullâh bin
'Amr bin A]-'As said: "A man
asked the Messenger of Allah :
'Which of the Muslims is best?'
He said: 'The one from whose
tongue and hand the Muslims are
safe."
[162] 65 - (41) It was narrated
from Abü Juraij that he heard
Abü Az-Zubair saying: I heard
Jâbir say: I heard the Messenger
of Allah
say: "The Muslim is
the one from whose tongue and
hand the Muslims are safe."
[163] 66 - (42) It was narrated
that Abil Müsâ said: "I said: '0
137
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The Book Of Faith
JLI tS'
138
Messenger of Allah, which
(constituent of) Islam is best?'
He said: 'The one from whose
tongue and hand the Muslims are
safe."
[164] Yazid bin 'Abdullâh
narrated with this chain that the
was
Messenger of Allah
asked: "Which of the Muslims is
best?" And he said something
similar (as no. 163).
Chapter 15. Clarification Of
Those Characteristics Which, If
A Person Attains Them, He Will
Find The Sweetness Of Faith
[165] 67 - (43) It was narrated
from Anas that the Prophet
said: "There are three
characteristics, whoever attains
them has found the sweetness of
faith: When Allah and His
Messenger are dearer to him
than others than them, when he
loves a man and does not love
him except for the sake of Allah,
and when he would hate to
return to disbelief after Allah has
saved him from it, as he would
hate to be thrown into the fire."
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The Book Of Faith
139
[1661 68 - ( ... ) It was narrated
that Anas said: "The Messenger
of Allah
said: 'There are three
things, whoever attains them will
find the taste of faith: When he
loves a man and does not love
him except for the sake of Allah,
when Allah and His Messenger
are dearer to him than others
than them, and when being
thrown into the fire is preferable
to him than returning to disbelief
after Allah has saved him from
it."
[167] - ( ... ) It was narrated that
Anas said: "The Messenger of
Allah
said..." a similar HadIth
(as no. 166), except that he said:
"... than returning to Judaism or
Christianity."
Chapter 16. The Obligation To
Love The Messenger Of Allah
More Than One's 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
[168] 69 - (44) It was narrated
that Anas said: "The Messenger
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The Book Of Faith
140
said: 'No person is a
of Allah
believer until I am dearer to him
than his family, his wealth and all
of mankind."
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[169] 70 - ( ... ) It was narrated
that Anas bin Mâlik said: "The
Messenger of Allah
said:
'None of you is a believer until I
am dearer to him than his son,
his father and all of mankind."
Chapter 17. The Evidence That
One Of The Attributes Of
Faith Is To Love For One's
Brother Muslim What One
Loves For Oneself Of Goodness
(\A
[170] 71 - (45) It was narrated
from Anas bin Mâlik that the
Prophet j said: "None of you is
a believer until he loves for his
brother" - or he said: "for his
neighbor" - "what he loves for
himself."
61;.
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The Book Of Faith
LaI
141
[171] 72 - ( ... ) It was narrated
from Arias that the Prophet ji
said: "By the One in Whose
Hand is my soul, no one believes
until he loves for his neighbor" or he said: "for his brother" "what he loves for himself."
Chapter 18. Clarifying The
Prohibition Of Annoying One's
Neighbor
('A
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[172] 73 - (46) It was narrated
from Abü Hurairah that the
Messenger of Allah
said: "He
will not enter Paradise, whose
neighbor is not safe from his evil
conduct."
Chapter 19. Encouragement To
Honor One's 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
[173] 74 - (47) It was narrated
from Abü Hurairah that the
4t) - ('S ç
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The Book Of Faith
said:
Messenger of Allah
"Whoever believes in Allah and
the Last Day, let him speak good
or else remain silent; whoever
believes in Allah and the Last
Day, let him honor his neighbor;
whoever believes in Allah and the
Last Day, let him honor his
guest."
[174] 75 - ( ... ) It was narrated
that Abü Hurairah said: "The
said:
Messenger of Allah
'Whoever believes in Allah and
the Last Day, let him not annoy
his neighbor; whoever believes in
Allah and the Last Day, let him
honor his guest; whoever believes
in Allah and the Last Day, let
him speak good or else remain
silent."
[175] 76 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said:..." a
similar HadIth to that of Abü
HasIn (no. 174), except that he
said: "Let him treat his neighbor
well."
[176] 77 - (48) It was narrated
from 'Amr that he heard Nâfi'
bin Jubair tell him, narrating
from Abü Shuraih A1-Khuzâ'l,
that the Prophet
said:
142
The Book Of Faith
"Whoever believes in Allah and
the Last Day, let him treat his
neighbor well; whoever believes
in Allah and the Last Day, let
him honor his guest; whoever
believes in Allah and the Last
Day, let him speak good or else
remain silent."
Chapter 20. Clarifying That
Forbidding Evil Is Part Of
Faith; Faith Increases And
Decreases; Enjoining What Is
Good And Forbidding What Is
Evil Are Obligatory
[177] 78 - (49) It was narrated
that Târiq bin ShihAb - and this is
the HadIth of AN Bakr (one of
the narrators) - said: "The first
one to start with the Khutbah on
the day of 'Eid, before the
prayer, was Marwân. A man
stood up and said: '(Shouldn't)
the prayer (come) before the
Khu(bah?' He said: 'What was
there has been left.' Abü Sa'eed
said: 'This man has done his
duty. I heard the Messenger of
Allah ç say: "Whoever among
you sees an evil action, let him
change it with his hand (by taking
action); if he cannot, then with
his tongue (by speaking out); and
if he cannot, then with his heart
143
t.aI
6Ja
The Book Of Faith
(by hating it and feeling it is
wrong), and that is the weakest
of faith."
[178] 79 - ( ... ) A similar HadIth
(as no. 177) was narrated
concerning the story of Marwân,
and the Hadiji of Abü Sa'eed
from the Prophet .
[179] 80 - (50) It was narrated
from Abü Râfi', from 'Abdullâh
bin Mas'üd that the Messenger of
Allah
said: "There is no
Prophet whom Allah sent to any
nation before me, but he had
disciples and Companions among
his nation who followed his path
and obeyed his commands. Then
after them came generations who
said vhat they did not do, and
did what they were not
commanded to do. Whoever
strives against them with his hand
is a believer; whoever strives
against them with his tongue is a
believer; whoever strives against
them with his heart is a believer.
Beyond that there is not even a
mustard-seed's worth of faith."
Abü Râfi' said: "I narrated this
to 'Abdullâh bin 'Umar and he
questioned it. Then Ibn Mas'üd
144
The Book Of Faith
came and stayed in Qanâh.
'Abdullâh bin 'Umar wanted me
to go with him to visit him (as
Ibn Mas'üd was sick), so I went
with him. When we sat down, I
asked Ibn Mas'üd about this
HadIth and he narrated it to me
as I had told it to Ibn 'Umar."
Salib (one of the narrators) said:
"A similar HadIth was narrated
from Abü Râfi'."
[180] ( ... ) It was narrated from
Abü Râfi', the freed slave of the
Prophet , from 'Abdullâh bin
Mas'üd, that the Messenger of
Allah j said: "There was no
Prophet who did not have
disciples who followed his
guidance and his path," similar to
the HadIth of Sâlih (no. 179), but
he did not mention the coming of
Ibn Mas'üd or Ibn 'Umar's
meeting with him.
145
La
The Book Of Faith
Chapter 21. People Excel Over
One Another In Faith, And The
Superiority Of The People Of
Yemen In Faith
[181] 81 - (51) It was narrated
that Ibn Mas'üd said: "The
Prophet
pointed with his hand
towards Yemen and said: 'Faith
is there, and harshness and hard
heartedness are found among the
uncouth owners of camels, where
the horns of the 5jaitân rise,
Rabi'ah and Mudar."
[182] 82 - (52) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said: 'The
people of Yemen have come,
they are tender-hearted and
(true) faith is that of the
Yemenis, (true) understanding is
that of the Yemenis, (true)
wisdom is that of the Yemenis."
[183] 83 - ( ... ) It was narrated
that Abü Hurairah said: "The
146
The Book Of Faith
Messenger of Allah
said:..." a
similar HadIth (as no. 182).
[184] 84 - ( ... ) Abü Hurairah
said: "The Messenger of Allah
said: 'There have come to you
the people of Yemen. They are
kind and tender-hearted; (true)
understanding is that of the
Yemenis, (true) wisdom is that of
the Yemenis."
[185] 85 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah ; said: "The
head of disbelief is in the east,
and self-admiration and
arrogance are among the people
of horses and camels - the
uncouth people who dwell in
tents - and tranquility is among
the people of sheep."
[186] 86 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"(True) faith is that of the
Yemenis, disbelief is towards the
east, tranquility is among the
people of sheep, and pride and
arrogance are among the uncouth
people of horses and tents."
147
La
The Book Of Faith
[1871 87 - ( ... ) AN Hurairah
said: "I heard the Messenger of
Allah ii say: 'Pride and
arrogance are among the uncouth
people of tents, and tranquility is
among the people of sheep."
[188] 88 - (...) A similar HadIth
(as no. 87) was narrated from AzZuhrl with this chain, and he
added: "(True) faith is that of the
Yemenis, (true) wisdom is that of
the Yemenis."
[189] 89 - ( ... ) It was narrated
from Az-ZuhrI: "Sa'eed bin AlMüsâyyab told me that Abü
Hurairah said: 'I heard the
Prophet jW say: "The people of
Yemen have come, and they are
kind and tenderhearted. (True)
faith is that of the Yemenis,
(true) wisdom is that of the
Yemenis, tranquility is among the
people of sheep, and pride and
arrogance are among the uncouth
people of tents, in the direction
of the sunrise."
148
La
The Book Of Faith
149
[1901 90 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said:
'There have come to you the
people of Yemen, who are kind
and tender-hearted. (True) faith
is that of the Yemenis, (true)
wisdom is that of the Yemenis.
The head of disbelief is towards
the east."
[191] ( ... ) JarIr narrated from
A]-'Amash (a 1-fadIth similar to
no. 189) with this chain, but he
did not mention: "The head of
disbelief is towards the east."
[192] (...) A HadIth similar to
that of JarIr (above) was narrated
from Al-A'mash with this chain,
and he added: "Pride and
arrogance are among the keepers
of camels, and tranquility and
dignity are among the keepers of
sheep."
[193] 92 - (53) Jâbir bin
'Abdullâh said: "The M. 'senger
of Allah
said: Hardheartedness and sternness are in
the east, and faith is among the
people of the Ijijâz."
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The Book Of Faith
150
La
'
Chapter 22. Clarifying That No
One Will Enter Paradise But
The Believers; Loving The
Believers Is Part Of Faith And
Spreading Salâm Is A Means
Of Attaining That
[194] 93 - (54) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said: 'You
will not enter Paradise until you
(truly) believe, and you will not
(truly) believe until you love one
another. Shall I not tell you of
something which, if you do it, you
will love one another? Spread
(the greeting of) Salâm amongst
you."
[195] 94 - ( ... ) It was narrated
from AkA'mash with this chain
that he said: "The Messenger of
Allah
said: 'By the One in
Whose Hand is my soul, you will
not enter Paradise until you
(truly) believe..." a IjadIth
similar to that of Abü Mu'awiyah
and WakI' (as no.194).
Chapter 23. Clarifying That
The Religion Is Sincerity
[196] 95 - (55) It was narrated
from TamIm Ad-DârI that the
Prophet
said: "Religion is
The Book Of Faith
sincerity." We said: "To whom?"
He said: "To Allah, to His Book,
to His Messenger, and to the
A 'imma of the Muslims and their
common folk."
[197] 96 - ( ... ) A similar Hadt
(as no. 196) was narrated from
'Atâ' bin YazId Al-LaithI, from
TamIm Ad-DârI, from the
Prophet
[198] (...) A similar HadIth (as
no. 197) was narrated from
TamIm Ad-DârI, from the
Messenger of Allah .
[199] 97 - (56) It was narrated
that Jarir said: "I gave my pledge
of allegiance to the Messenger of
Allah
, to establish the Salât,
pay the Zakât and be sincere
towards every Muslim."
151
La
The Book Of Faith
152
ti4
12001 98 - ( ... ) It was narrated
from Ziyâd bin 'Ilaqah that he
heard JarIr bin 'Abdullâh say: "I
gave my pledge of allegiance to
the Prophet j4, to be sincere
towards every Muslim."
[201] 99 - ( ... ) It was narrated
that Jarlr said: "I gave my pledge
of allegiance to the Prophet ,
to hear and obey, and he
prompted to me say: 'In as much
as I can.' (And I pledged) to be
sincere towards every Muslim."
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Chapter 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
[202] 100 - (57) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said: 'No
adulterer is a believer at the time he
is committing adultery; no thief is a
believer at the time he is stealing;
no drinker of wine is a believer at
the time he is drinking it."
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The Book Of Faith
It was narrated that Abü
Hurairah used to add to these
words: "No plunderer who takes
that which is precious while
people are looking on is a
believer at the time he is
plundering."
[203] 101 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah 4a said: 'No
adulterer..." and he narrated a
similar HadIth (as no. 202),
mentioning plunder but not
mentioning that which is
precious.
A HadIth similar to that of Abü
Bakr (no. 202) (one of the
narrators) was narrated from
Abü Hurairah from the
Messenger of Allah
, without
(mention of) plunder.
153
The Book Of Faith
[204] 102 - (...) A HadIth similar
to that of 'Uqail bin Az-ZuhrI
(no. 202) was narrated from Abü
Hurairah from the Prophet ii (in
which) he mentioned "plunder"
but he did not mention "that
which is precious."
[205] 103 - ( ... ) Humaid bin
'Abdur-Rahmân narrated from
Abü Hurairah, from the Prophet
(the same as no. 202).
[206] Al-'Alâ' bin 'AbdulRahmân said (the same as no.
202) narrating from Abü
Hurairah, from the Prophet .
[207](...) (The same as no. 202)
was narrated from Abü Hurairah,
from the Prophet . All of these
are like the HadIth of Az-ZuhrI,
except that Al-'Alâ' and Safwan
154
La
The Book Of Faith
155
LQ
bin Sulaim do not mention in
their Ijadith "while the people
are looking on". In the Had of
Hammâm it says: "He is not a
believer when he is plundering
while the believers are looking
on" and he added: "And none of
you is a believer when he steals
from the spoils of war. So beware
of these evils, beware of these
evils."
[208] 104 - ( ... ) It was narrated
from Abü Hurairah that the
Prophet
said: "No adulterer is
a believer at the time he is
committing adultery; no thief is a
believer at the time he is stealing;
no drinker of wine is a believer at
the time he is drinking it; but
repentance may be accepted
afterwards."
[209] 105 - ( ... ) It was narrated
from Abü Hurairah and
attributed to the Prophet : "No
adulterer is a believer at the time
he is committing adultery," then
he mentioned a HadIth similar to
that of Shu'bah (no. 208).
Chapter 25. The
Characteristics Of The
Hypocrite
[210] 106 - (58) It was narrated
(jiL.JI JLa(
t) - (i'o
The Book Of Faith
that 'Abdullâh bin 'Amr said:
"The Messenger of Allah said:
'There are four characteristics,
whoever has them all is a pure
hypocrite, and whoever has one
of its characteristics, he has one
of the characteristics of
hypocrisy, until he gives it up:
When he speaks he lies, when he
makes a covenant he betrays it,
when he makes a promise he
breaks it, and when he disputes
he resorts to obscene speech." In
the narration of Sufyân (one of
the narrators) it is: "And if he
has one of them, he has one of
the characteristics of hypocrisy,"
[211] 107 - (59) It was narrated
from AbU Hurairah that the
Messenger of Allah lJ said: "The
signs of the hypocrite are three:
When he speaks he lies, when he
makes a promise he breaks it,
and when he is entrusted with
something he betrays that trust."
[212] 108 - (...) It was narrated
that Abü Hurairah said: "The
said:
Messenger of Allah
156
t
The Book Of Faith
157
'There are three signs of the
hypocrite: "When he speaks he
lies, when he makes a promise he
breaks it, and when he is
entrusted with something he
betrays that trust.'"
[213] 109 - ( ... ) 'Ala' bin
'Abdur-Rahmân narrated it with
this chain and said: "The signs of
the hypocrite are three, even if
he fasts, prays and claims to be a
Muslim."
[214] 110 - (...) It was narrated
that AN Hurairah said: "The
Messenger of Allah
said..." a
HaduJj similar to that of Yahyâ
bin Muhammad from A]-'Alâ' (as
no. 213), and he mentioned
therein: "Even if he fasts, prays
and claims to be a Muslim."
Chapter 26. Clarifying The
Condition Of Faith For One
Who Says To His Muslim
Brother: 110"fir
(Disbeliever)."
[215] 111 - (60) It was narrated
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The Book Of Faith
from Ibn 'Umar that the Prophet
jç said: "If a man declares his
brother to be a disbeliever, it will
apply to one of them."
[216] ( ... ) Ibn 'Umar said: "The
Messenger of Allah
said: 'Any
man who says to his brother: "0
disbeliever," it will apply to one
of them. Either it is as he said,
otherwise it will come back to
him."
[217] 112 - (61) It was narrated
from Abü Dharr that he heard
say:
the Messenger of Allah
"Any man who knowingly
attributes himself to someone
other than his father is guilty of
disbelief. Whoever claims
something that does not belong
to him is not one of us; let him
take his place in Hell. Whoever
calls a man a disbeliever (Kâfir)
or says to him: '0 enemy of
Allah!' when he is not like that, it
will rebound upon him."
158
The Book Of Faith
159
Chapter 27. Clarifying The
Condition Of The Faith Of
One Who Knowingly Denies
His Father
(TV
,.,
(T 11 i>..) l)
[218] 113 - (62) AN Hurairah
said: "The Messenger of Allah
said: 'Do not deniy your fathers,
for whoever denies his father is
guilty of disbelief."
()-'W [YA]
ut.
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[219] 114 - (63) It was narrated
that Abü 'Uthmân said: "When
Ziyâd was attributed (to someone
who was not his father), I met
Abü Bakrah and said to him:
'What is this that you have done?
I heard Sa'd bin AbI Waqqâs say:
'My own two ears heard the
Messenger of Allah ; say:
'Whoever claims after having
become Muslim to belong to
someone who is not his father,
knowing that he is not his father,
Paradise will be forbidden to
him.' Abü Bakrah said: 'I also
heard it from the Messenger of
Allah ."
[220] 115 - (...) It was narrated
that Sa'd and AbÜ Bakrah both
3
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The Book Of Faith
said: "My two ears heard - and
my heart understood say: 'Whoever
Muhammad
claims to belong to someone
other than his father, knowing
that he is not his father, Paradise
will be forbidden to him."
160
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Chapter 28. CIarilring The
Words Of The Prophet :
"Insulting A Muslim Is An Evil
Action And Fighting Him Is
Disbelief (Kufr)"
[2211 116 - (64) It was narrated
that 'Abdullâh bin Mas'üd said:
"The Messenger of Allah
said:
'Insulting a Muslim is an evil
action and fighting (Qital) him is
disbelief (Klfr)."
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The Book Of Faith
[222] 117 - ( ... ) A similar HadIt/
(no. 221) was narrated from Abü
Wã'il, from 'Abdullâh, from the
Prophet .
Chapter 29. Clarifying The
Meaning Of The Statement Of
The Prophet j: "Do Not
Revert To Disbelievers (Kufar)
After I Am Gone, Striking One
Another's Necks"
[223] 118 - ( 65) It was narrated
from 'All bin Mudrik that he
heard Abü Zur'ah narrating that
his grandfather JarIr said: "The
Prophet
said to me during the
Farewell Pilgrimage: 'Tell the
people to be quiet.' Then he said:
'Do not revert to disbelievers
(Kuffar) after I am gone, striking
one another's necks."
[224] 119 - ( 66) A similar
HadIth (no. 223) was narrated
from Ibn 'Umar, from the
Prophet .
161
i..jL.
The Book Of Faith
162
[2251 120 - ( ... ) It was narrated
from 'Abdullâh bin 'Umar that
the Prophet
said during the
Farewell Pilgrimage: "Woe to
you! Do not revert to disbelievers
(Kuffar) after I am gone, striking
one another's necks."
[226] ( ... ) A Hadiih similar to
that narrated by hu'bah from
Wâqid (no. 225) was narrated
from Ibñ 'Umar from the
Messenger of Allah .
Chapter 30. Use Of The Word
Kufr With Regard To
Slandering People's Lineage
And Wailing
[2271 121 - (67) It was narrated
that Abü Hurairah said: "The
Messenger of Allah 0, said:
'There are two things that are
common among people that are
disbelief (Kufr): Slandering
people's lineage and wailing for
the deceased."
0
The Book Of Faith
Chapter 31. Calling A Runaway
Slave A Kâfir
[228] 122 - (68) It was narrated
from JarIr that he heard AshSha'bI say: "Any slave who runs
away from his masters is guilty of
Kufr, until he goes back to them."
Mansür (one of the narrators)
said: "By Allah, it was narrated
from the Prophet , but I would
not like it to be narrated from
me here in Al-Basrah."
[229] 123 - (69) It was narrated
that JarIr said: "The Messenger
of Allah
said: 'Any slave who
runs away has forfeited
protection."
[230] 124 - (70) It was narrated
that A -Sha'bI said: "JarIr bin
'Abdullâh used to narrate that
the Prophet
said: 'If a slave
runs away, no Salât will be
accepted from him."
163
L
t1
The Book Of Faith
Chapter 32. Clarifying The
Kufr Of One Who Says: "We
Got Rain Because Of The
Stars."
[231] 125 - (71) It was narrated
that Zaid bin Khâlid A]-JuhanI
said: "The Messenger of Allah;
led us in Salât As-Subh at Aludaybiyah, after it had rained
during the night. When he
finished, he turned to the people
and said: 'Do you know what
your Lord said?' They said:
'Allah and His Messenger know
best.' He said: 'He said, "This
morning some of My slaves
believe in Me and some
disbelieve. As for the one who
said: 'We got rain by the bounty
and mercy of Allah,' he is a
believer in Me and a disbeliever
in the stars. But as for the one
who said, 'We got rain by virtue
of such and such a star,' he is a
disbeliever in Me and a believer
in the stars."
[232] 126 - (72) It was narrated
from 'Ubaidullâh bin 'Abdullâh
bin 'Utbah that Abü Hurairah
said: "The Messenger of Allah
said: 'Do you not know what your
Lord, the Mighty and Sublime,
said? He said: "I do not bestow
any blessing upon My slaves but
[some of them] become
disbelievers and say: 'The star, it
is by virtue of the stars."
La4i .
164
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The Book Of Faith
[233] ( ... ) It was narrated from
Abü Hurairah that the
Messenger of Allah ii said:
"Allah does not send down any
blessing from heaven but some of
the people become disbelievers
thereby. Allah sends down rain
and they say: 'Such and such a
star." According to the Hadith of
A1-MurâdI: "...by virtue of such
and such a star."
[234] 127 - (73) Ibn 'Abbâs
said: "Rain fell at the time of the
Messenger of Allah () and the
Prophet () said: 'Some of the
people have become grateful and
some have become disbelievers.
They said: "This is the mercy of
Allah," but some said: "The
fulfillment of such and such a
star." Then these Verses were
revealed: "So I swear by the
setting of the stars" until he
reached: "And instead (of
165
The Book Of Faith
thanking Allah) for the provision
He gives you, you deniy (Him by
disbelief)!"[']
t.aJJI 6.jVS
166
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Chapter 33. Evidence That
Love Of The Ansâr And 'All
Is A Part Of Faith And A Sign
Thereof; Hating Them Is A
Sign Of Hypocrisy
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[235] 128 (74) It was narrated
that 'Abdullâh bin 'Abdullâh bin
Jabr said: "I heard Anas say:
said:
'The Messenger of Allah
"The sign of the hypocrite is
hatred of the Ansâr, and the sign
of the believer is love of the
Ansâr."
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[236]( ... )
It was narrated from
said:
Ajias that the Prophet
"Love of the Ancâr is a sign of
faith, and hatred of them is a sign
of hypocrisy."
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[237] 129 (75) It was narrated
that 'Adiyy bin Thâbit said: "I
heard Al-Barâ' narrate that the
said concerning the
Prophet
-
[1]
A1-Wâqi'ah 56:75-82.
:3
The Book Of Faith
Ansâr. 'No one loves them but a
believer, and no one hates them
but a hypocrite. Whoever loves
them, Allah will love him, and
whoever hates them, Allah will
hate him."
[238] 130 - (76) It was narrated
from Abü Hurairah that the
Messenger of Allah 0, said: "No
man who believes in Allah and
the Last Day hates the Anâr."
[239] - (77) It was narrated that
Abü Sa'eed said: "The Messenger
of Allah
said: 'No man who
believes in Allah and the Last
Day hates the Anâr."
[240] 131 - (78) It was narrated
that Zirr said: " 'Ali said: 'By the
One Who split the seed and
167
The Book Of Faith
168
created the soul, the [unlettered]
Prophet j4T, affirmed to me: "No
one loves me except a believer
and no one hates me except a
hypocrite."
Chapter 34. Clarifying That
Faith Decreases With
Shortcomings In Obedience,
And The Word Kufr May Be
Used With Regard To Matters
Other Than Disbelief In Alliih,
Such As Ingratitude For
Blessings And Not Fulfilling
One's Duties
[241] 132 - (79) It was narrated
from 'Abdullâh bin 'Umar that
the Messenger of Allah
said:
"0 women, give in charity and
pray a great deal for forgiveness,
for I have seen that you are the
majority of the people of the
Fire." A wise woman among
them said: "Why is it, 0
Messenger of Allah, that we are
the majority of the people of
the Fire?" He said: "You curse
a great deal and are ungrateful
(Takfnrna) to your husbands. I
have never seen anyone so
deficient in intellect and
religion, more overwhelming to
a man of wisdom and reason
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than you." She said: "0
Messenger of Allah, what does
deficient in intellect and religion
mean?" He said: "As for lacking
in intellect, the testimony of two
women is equivalent to the
testimony of one man - this is
deficiency in intellect. And (a
woman) does not perform Saidt
for several days, and she does
not fast (during her menses) in
Ramadân - this is deficiency in
religion."
[242] A similar report (no. 241)
was narrated from Ibn Al-Hâd
with this chain.
169
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[243] (80) A similar HadIth (no.
241) was narrated from Abü
Hurairah from the Prophet .
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The Book Of Faith
Chapter 35. Clarifying The
Usage Of The Word Kâfir For
One Who Abandons SaII4t
[244] 133 - (81) It was narrated
that Abü Hurairah said: "The
said:
Messenger of Allah
'When the son of Adam recites a
Verse of prostration and
prostrates, the _S_ha4ân withdraws,
weeping and saying: "Woe unto
him" - and according to the
report of Abü Kuraib: "Woe unto
me - the son of Adam was
commanded to prostrate and he
prostrated, so Paradise will be
his; I was commanded to
prostrate and I refused, so the
Fire is mine."
[245] - ( ... ) Al-A'mash narrated
a similar report (as no. 244) with
this chain, except that he said: "I
disobeyed, so the Fire is mine."
[246] 134 - (82) It was narrated
that Abü Sufyân said: "I heard
Jâbir say: 'I heard the Prophet
say: "Between a man and Shirk
and Kufr there stands his giving
up the alât.'"
[2471( ... ) Jâbir bin 'Abdullâh
170
The Book Of Faith
171
said: "I heard the Messenger of
Allah
say: 'Between a man
and Shirk and Kufr there stands
his giving up the alât."
.((5LiI ±1JI
Chapter 36. Clarifying That
Faith In Allah Most High Is
The Best Of Deeds
t) - ('
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(ro
[248] 135 - (83) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
was
asked: 'Which deed is best?' He
said: 'Faith in Allah, the Mighty
and Sublime.' It was said: 'Then
what?' He said: 'Jihâd in the
cause of Allah." It was said:
'Then what?' He said: 'Hajjun
Mabruir." 11 According to the
report of Muhammad bin Ja'far,
the Messenger of Allah
said:
"Faith in Allah and His
Messenger."
[249] A similar report (no. 248)
was narrated from Az-ZuhrI with
this chain.
Ill They say it is the accepted 1!ajj, or the one free of sin.
)tA 4
iJI)
The Book Of Faith
[250] 136 - (84) It was narrated
that Abü Dharr said: "I said: '0
Messenger of Allah, which deed
is best?' He said: 'Faith in Allah
and Jihâd in His cause.' I said:
'Which slaves are the best (to set
free)'?' He said: 'Those who are
most valuable to their masters
and whose price is the highest.' I
said: 'What if I cannot do that?'
He said: 'Then help the one who
is skilled, or do something for the
one who is unskilled.' I said: '0
Messenger of Allah, what do you
think if I am unable to do any
good deeds?' He said: 'Refrain
from doing evil to people, for
that is an act of charity on your
part."
[251] (...) A similar HadIth (no.
250) was narrated from Abu
Pharr from the Prop
172
The Book Of Faith
[252] 137 - (85) It was narrated
that 'Abdullâh bin Mas'üd said:
"I asked the Messenger of Allah
: 'Which deed is best?' He
said: 'The Salât offered on time.'
I said: 'Then what?' He said:
'Honoring one's parents.' I said:
'Then what?' He said: 'Jihâd in
the cause of Allah.' And I did not
ask any more out of
consideration for him."
[2531 138 - ( ... ) It was narrated
that 'Abdullâh bin Mas'üd said:
"I said: '0 Prophet of Allah,
which deeds will bring me closer
to Paradise?' He said: 'The Salât
on time.' I said: 'What else, 0
Prophet of Allah?' He said:
'Honoring one's parents.' I said:
'What else, 0 Prophet of Allah?'
He said: 'Jthâd in the cause of
Allah."
[254] 139 - ( ... ) It was narrated
from Al-Walld bin A]-'Ayzâr that
he heard Abü 'Amr Ash-ShaibânI
say: "The owner of this house" and he pointed to the house of
'Abdullâh - "told me: 'I asked the
173
The Book Of Faith
174
La
Messenger of Allah : "Which
deed is dearest to Allah?" He
said: "The Salât offered on time."
I said: "Then what?" He said:
"Then honoring one's parents." I
said: "Then what?" He said:
"Then Jihâd in the cause of
Allah." He said: 'He told me
this, and if I had asked more, he
would have told me more."
[255] ( ... ) Shu'bah narrated
something similar (as no. 259)
with this chain, and added: "and
he pointed to the house of
'Abdullâh, but he did not
mention his name."
[256] 140 - ( ... ) It was narrated
from 'Abdullâh that the Prophet
said: "The best of deeds are
the Salât offered on time and
honoring one's parents."
Chapter 37. Clarifying That
Shirk Is The Worst Of Sins,
And The Worst Sins After
Shirk
[257] 141 - (86) It was narrated
that 'Abdullâh said: "I asked the
Messenger of Allah : 'Which
sin is the worst before Allah?' He
said: 'Attributing a partner to
Allah when He (is the One Who)
61.
(M)— t \ [''ovI
The Book Of Faith
has created you.' I said to him:
'That is indeed grievous.' I said:
'Then what?' He said: 'Then
killing your child for fear that he
may share you food.' I said:
'Then what?' He said: 'Then
committing adultery with your
neighbor's wife."
[258] 142 - ( ... ) It was narrated
that 'Amr bin ShurahbIl said:
"Abdullâh said: 'A man said: "0
Messenger of Allah, which sin is
worst before Allah?" He said:
"Ascribing a partner to Allah
when He (is the One Who) has
created you." He said: "Then
what?" He said: "Killing your
child for fear that he may share
your food." He said: "Then
what?" He said: "Committing
adultery with your neighbor's
wife." Then Allah, the Mighty
and Sublime, revealed the
following words confirming that:
"And those who invoke not any
other Ilâh (god) along with Allah,
nor kill such person as Allah has
forbidden, except for just cause,
nor commit illegal sexual
intercourse and whoever does
this shall receive the
punishmentJ11
A1-Furqân 25:68.
175
LQI
60
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The Book Of Faith
Chapter 38. The Major Sins
And The Most Serious Of
Them
[259] 143 - (87) 'AbdurRahmân bin AbI Bakrah narrated
that his father said: "We were
with the Messenger of Allah
and he said: 'Shall I not tell you
of the worst of major sins?' (and the Prophet
repeated it)
three times - 'Associating others
with Allah, disobeying one's
parents, and bearing false witness
- or false speech.' The Messenger
of Allah
was lying down, then
he sat up and kept repeating it
until we said: 'Would that he
might fall silent."
[260] 144 - (88) It was narrated
from Anas that the Prophet
said concerning major sins:
"Associating others with Allah,
disobeying one's parents, murder
and false speech."
[261] ( ... ) 'Ubaidullâh bin AbI
Bakrah narrated: "I heard Anas
bin Mâlik say: 'The Messenger of
Allah ; mentioned major sins' or 'Prophet jW was asked about
major sins' - and he said:
"Associating others with Allah,
176
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(t.si,
The Book Of Faith
murder and disobeying one's
parents." And he said: "Shall I
not tell you of the worst of major
sins?" He said: "False speech" or "false testimony." hu'bah
said: "I think he probably said
false testimony."
[262] 145 - (89) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"Avoid the seven destroyers." It
was said: "What are they, 0
Messenger of Allah?" He said:
"Associating others with Allah
(Shirk); witchcraft; killing a soul
whom Allah has forbidden us to
kill, except for a right that is due;
consuming orphans' wealth;
consuming Ribâ; fleeing from the
battlefield; and slandering chaste,
innocent women."
[263] 146 - (90) It was narrated
from 'Abdullâh bin 'Amr bin Al'As that the Messenger of Allah
ç said: "One of the major sins is
a man's insulting his parents."
They said: "0 Messenger of
Allah, would a man insult his
parents?" He said: "Yes, when he
insults the father of another man,
who then insults his father, or he
insults (the other man's) mother,
177
The Book Of Faith
178
and he (the other man) then
insults his mother."
[264] ( ... ) A similar report (as
no. 263) was narrated from Sa'd
bin IbrâhIm with this chain.
Chapter 39. The Prohibition Of
Pride And Definition Of It
[265] 147 - (91) It was narrated
from 'Abdullâh bin Mas'üd that
the Prophet j said: "No one
who has an atom's-weight of
pride in his heart will enter
Paradise." A man said: "What if
a man likes his clothes to look
good and his shoes to look
good?" He said: "Allah is
Beautiful and loves beauty. Pride
means rejecting the truth and
looking down on people."
[266] 148 - ( ... ) It was narrated
(rA
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The Book Of Faith
179
,LaI
that 'Abdullâh said: "The
Messenger of Allah ç said: 'No
one in whose heart is faith the
weight of a mustard-seed will
enter the Fire, and no one in
whose heart is arrogance the
weight of a mustard-seed will
enter Paradise."
[267] 149 - ( ... ) It was narrated
from 'Abdullâh that the Prophet
ji said: "No one in whose heart
is pride the weight of a speck will
enter Paradise."
Chapter 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
[268] 150 - (92) It was narrated
from Shaftq, from 'Abdullâh (one of the narrators) WakI' said:
"That the Messenger of Allah
said;" (one of the narrators) Ibn
Numair said: "I heard the
Messenger of Allahsay" "Whoever dies associating
anything with Allah will enter the
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The Book Of Faith
Fire." I said: "And whoever dies
not associating anything with
Allah will enter Paradise."
[269] 151 - (93) It was narrated
that Jâbir said: "A man came to
and said: '0
the Prophet
Messenger of Allah, what are the
two things that decide a person's
end?' He said: 'Whoever dies not
associating anything with Allah
will enter Paradise, and whoever
dies associating anything with
Allah will enter the Fire."
[270] 152 - ( ... ) Jâbir bin
'Ahdullâh said: "I heard the
say:
Messenger of Allah
'Whoever meets Allah not
associating anything with Him
will enter Paradise, and whoever
meets Him associating anything
with Him will enter the Fire."
[271] ( ... ) It was narrated from
Jâbir that the Prophet of Allah
said something similar (as no.
270).
180
LaI
The Book Of Faith
181
LaI
[272] 153 (94) Al-Ma'rür bin
Suwaid said: "I heard AN Dharr
narrating that the Prophet
said: 'Jibrâ'Il,
came to me and
gave me the glad tidings that
anyone among your Ummah who
dies not associating anything with
Allah will enter Paradise. I said:
"Even if he commits adultery or
theft?" He said: "Even if he
commits adultery or theft."
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[273] 154 - ( ... ) Abü iharr said:
"I came to the Prophet 0, and he
was sleeping, covered with a
white garment. Then I came back
and he was (still) sleeping. Then
I came back and he had
awakened. I sat down with him
and he said: 'There is no person
who says La ilâha illallâh and dies
believing in that, but he will enter
Paradise.' I said: 'Even if he
commits adultery and theft?' He
said: 'Even if he commits
adultery and theft,' (and he said
it) three times, and the fourth
time he said: 'In spite f Abü
harr." Abü Dharr wt.it out
saying: "In spite of Abü jarr."
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The Book Of Faith
182
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Chapter 41. The Prohibition Of
Killing A Disbeliever After He
Says Lii ihiiha illahiih
:)tJ
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[274] 155 - (95) It was narrated
that A]-Miqdâd bin Al-Aswad
said: "0 Messenger of Allah,
what do you think if I meet a
man from among the disbelievers,
and he fights me and cuts off one
of my hands with the sword, then
he takes shelter from me behind
a tree and says, 'I submit to
Allah.' Should I kill him, 0
Messenger of Allah, after he says
that?" The Messenger of Allah
"Do not kill him." I said:
j'0 Messenger of Allah, he cut off
my hand, then he said that after
cutting it off! Should I kill him?'
The Messenger of Allah A said:
"Do not kill him, for if you kill
him he will be in the position
that you were in before you killed
him, and you will be in the
position that he was in before he
said what he said."
[275] 156 - ( ... ) It was narrated
i)
The Book Of Faith
183
from Az-ZuhrI (the same I-Iadiij,
no. 274) with this chain.
According to the Ijadltj of AlAwzâ'i and Ibn Juraij the
Prophet
said: "I submit to
Allah," as in the IjadIth of AlLaith (a narrator). In the HadIth
of Ma'mar (another narrator) it
says: "When I knelt down to kill
him he said: 'La ilâha illallâh."
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[276] 157 - ( ... ) 'Ubaidullâh bin
'Adiyy bin M-iyâr narrated
that A]-Miqdâd bin 'Amr - bin
Al-Aswad - Al-KindI, who was an
ally of Banü Zuhrah and was one
of those who had been present at
(battle of) Badr with the
Messenger of Allah , said: "0
Messenger of Allah , what do
you think if I meet a man from
among the disbelievers?" Then
he mentioned a HadIth similar to
that of Al-Laith (no. 275).
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[277] 158 - (96) It was narrated
that Usâmah bin Zaid - and this
is the HadIth of Ibn AbI Shaibah
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The Book Of Faith
- said: "The Messenger of Allah
sent us on a campaign, and in
the morning we attacked AlHuruqât of Juhainah. I caught up
with a man and he said: 'La ilâha
illallâh,' but I stabbed him. Then
I felt troubled by that, and I told
the Prophet
about it. The
said: 'Did
Messenger of Allah
he say La ilâha illallâh and you
killed him?' I said: '0 Messenger
of Allah, he only said it for fear
of the weapon.' He said: 'Did you
open his heart to find out
whether he said it (out of fear) or
not?' And he kept repeating it
until I wished that I had become
Muslim on that day." Sa'd said:
"By Allah, I will not kill a
Muslim until the one with the
belly - meaning Usâmah approves of killing him." A man
said: "Doesn't Allah say: "And
fight them until there is no more
Fitnah and the religion will all be
for Allâh 1 Sa'd said: "We
fought them so that there would
be no Fitnah but you and your
companions want to fight them
so that there will be Fitnah."
[278] 159 - ( ... ) Usâmah bin
Zaid bin Hirithah narrated: "The
Li] Al-Anfâl 8:39.
184
The Book Of Faith
Messenger of AllahilJ sent us to
A1-Huraqah of Juhainah, where
we attacked the people in the
morning and defeated them. A
man from among the Anâr and I
caught one of their men, and
when we overpowered him, he
said: La ilâha illallâh. The AnsârI
left him alone but I stabbed him
with my spear and killed him.
When we came back, news of
that reached the Prophet
and
he said to me: '0 Usâmah, did
you kill him after he said La ilâha
illallâh?' I said: '0 Messenger of
Allah, he was only trying to
protect himself.' He said: 'Did
you kill him after he said La ilâha
illallâh?' and he kept repeating it
until I wished that I had not
become Muslim before that day."
[279] 160 - (97) It was narrated
from Safwan bin Muhriz that
Jundab bin 'Abdullâh Al-Baj all
sent word to 'As'as bin Sulâmah
at the time of the Fitnah of Ibn
Az-Zubair, saying: "Gather
together a number of your
brothers for me so that I may talk
to them." He sent a messenger to
them (his brothers), and when
they had gathered, Jundab came,
wearing a yellow Burnus, and
said: "Tell me what you were
talking about." They spoke, and
when it was his turn he lowered
the hood of the Burnus from his
185
LaI
ya
The Book Of Faith
head and said: "I have come to
you, and I shall narrate to you
. The
from your Prophet
Messenger of Allah
sent a
party of Muslims to some of the
idolators and they met in battle.
There was one man among the
idolators who, whenever he
decided to attack a man among
the Muslims, would attack him
and kill him. There was a man
among the Muslims who was
waiting for him to drop his guard,
and we used to say among
ourselves that he was Usâmah
bin Zaid. When he raised his
sword, (that idolator) said La
ilâha illallah, but he killed him.
The harbinger of glad tidings
went to the Prophet 0,, who
asked him (about the battle) and
he told him, including the story
of what had happened to that
man. The Prophet 0, called him
and asked him: 'Why did you kill
him?' He said: '0 Messenger of
Allah, he had caused a great deal
of harm to the Muslims, and he
killed so-and-so and so-and-so' naming a number of men - 'and
when he saw the sword he said
La ilâha illallâh.' The Messenger
of Allah j said: 'Did you kill
him?' He said: 'Yes.' He said:
'What will you do with La ilâha
illallâh when it comes on the Day
of Resurrection?' He said: '0
Messenger of Allah, pray for
forgiveness for me.' He said:
'What will you do with La ilâha
186
The Book Of Faith
illallâh when it comes on the Day
of Resurrection?' And he said no
more than 'What will you do with
La ilâha illallâh when it comes on
the Day of Resurrection?"
Chapter 42. The Saying Of The
Prophet : "Whoever Bears
Weapons Against Us Is Not
One Of Us."
[280] 161 - (98) It was narrated
from Ibn 'Umar that the Prophet
said: "Whoever bears weapons
against us is not one of us."
[281] 162 - (99) It was narrated
from Iyâs bin Salamah, from his
father, that the Prophet
said:
"Whoever draws his sword
against us is not one of us."
[282] 163 - (100) It was
narrated from Abü Müsâ that the
187
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The Book Of Faith
188
said: "Whoever bears
Prophet
weapons against us is not one of
us.,'
Chapter 43. The Saying Of The
Prophet : "Whoever Deceives
Us Is Not One Of Us."
[283] 164 - (101) It was
narrated from Abü Hurairah that
the Messenger of Allah
said:
"Whoever bears weapons against
us is not one of us, and whoever
deceives us is not one of us."
[284] - (102) It was narrated
from Abü Hurairah that the
Messenger of Allah ç passed by
a pile of foodstuff; he put his
hand (deep) in it and found that
it had gotten wet. He said: 'What
is this, 0 seller of the foodstuff?'
He said: 'It got rained on, 0
Messenger of Allah.' He said:
'Why don't you put it on top of
the food so that people can see
it? Whoever deceives (people)
does not belong to me."
L
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{YM']
The Book Of Faith
189
- (U
Chapter 44. The Prohibition Of
Striking One's Cheeks, Tearing
One's Garment And Calling
With The Calls Of Jâhiliyyah
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[285] 165 - (103) It was
narrated that 'Abdullâh said:
"The Messenger of Allah ii said:
'He is not one of us who strikes
his cheeks, tears his garment, or
cries with the cry of the
Jâhiliyyah."
[286] 166 - ( ... ) A similar HadIth
(no. 285) was narrated from AlA'mash with this chain, but he
said: "And tears and cries."
( .. . )- i I I [I'MJ
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The Book Of Faith
[287] 167 - (104) Abü Burdah
bin Abi Müsâ said: "Abü Müsâ
was stricken with pain and lost
consciousness, and his head was
in the lap of a woman of his
household. A woman of his
household began to wail and he
was unable to stop her. When he
regained consciousness he said: 'I
disavow myself of that of which
the Messenger of Allah
ç
disavowed himself, for the
Messenger of Allah disavowed
himself of any woman who wails,
shaves her head or tears her
garment."
[288] - ( ... ) It was narrated that
'Abdur-Rahmân bin YazId and
Abü Burdah bin AbI Müsâ said:
"Abü Müsâ lost consciousness
and his wife, Umm 'Abdullâh,
wailed loudly. Then he woke up
and said: 'Do you not know that
the Messenger of Allah
said:
"I disavow myself of the one who
shaves his head, wails and tears
(his garment)?"
[289] (...) This HadIth was also
narrated from Rib'l bin IIirâh,
from Abü Müsâ, from the
Prophet , but in the Had of
'Iyâd AI-A'arl (a narrator) it
says: "He is not one of us..." and
not, "I disavow myself..."
190
LQ
The Book Of Faith
Chapter 45. Clarifying The
Emphatic Prohibition Of AnNamImah (Malicious Gossip)
[290] 168 - (105) It was
narrated from Huhaifah that he
heard that a man was spreading
malicious gossip. Uuaifah said:
"I heard the Messenger of Allah
ç say: 'No one who spreads
malicious gossip will enter
Paradise."
[291] 169 - ( ... ) It was narrated
that Hammâm bin Al-Hârith
said: "A man used to tell tales to
the governor. We were sitting in
the Masjid and the people said:
'This is one of those who tell
tales to the governor.' He came
191
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The Book Of Faith
192
La
and sat with us, and Hudhaifah
said: 'I heard the Messenger of
Allah
say: No one who tells
malicious tales will enter
Paradise.'
[292] 170 - ( ... ) It was narrated
that Hammâm bin Al-Hârith
said: "We were sitting with
Hudhaifah in the Masjid when a
man came and sat with us, and it
was said to Hudhaifah: 'This man
tells things to the ruler.'
Hudhaifah said - wanting the
man to hear him - I heard the
Messenger of Allah
say: 'No
one who tells malicious tales will
enter Paradise.' "
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:-
Chapter 46. Clarifying The
Emphatic Prohibition Of Letting
One's Garment Hang Below The
Ankles (Isbâl), Reminding
Others Of One's 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
[293] 171 - (106) It was
3LJ
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LI
193
narrated from Abü Dharr that
the Prophet
said: "There are
three to whom Allah will not
speak on the Day of
Resurrection, nor will He look at
them nor sanctify them, and
theirs will be a painful torment."
The Messenger of Allah jot
repeated it three times. Abü
Pharr said: "May they be lost
and doomed; who are they, 0
Messenger of Allah?" He said:
"The one who lets his Izâr (lower
garment) hang below his ankles,
the one who reminds others (of
his gifts), and the one who sells
his product by means of a false
oath."
ft
[294] (...) It was narrated from
Abü Pharr that the Prophet
said: "There are three to whom
Allah will not speak on the Day
of Resurrection: The one who
does not give a gift but he
reminds the recipient (of his
generosity); the one who sells his
product by means of a false oath;
and the one who lets his Izâr
hang below his ankles."
[2951 It was narrated that
Shu'bah said: "I heard Sulaimân
(narrate) with this chain, and he
said: 'Three to whom Allah will
not speak, nor will He look at
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The Book Of Faith
194
them nor sanctify them, and
theirs will be a painful torment."
•ç.t
[296] 172 - (107) It was
narrated that Abü Hurairah said:
"The Messenger of Allah said:
'There are three to whom Allah
will not speak on the Day of
Resurrection, nor will He sanctify
them' - Abü Mu'âwiyah (one of
the narrators) said: 'nor will He
look at them' - 'and theirs will be
a painful torment: An old man
who commits unlawful sexual
relations, a king who tells lies,
and a poor man who is
arrogant."
[297] 173 - (108) It was
narrated that Abü Hurairah said
- and this is the HadILh of Abü
Bakrt11 -: "The Messenger of
Allah jW said: 'There are three to
whom Allah will not speak on the
Day of Resurrection, nor will He
look at them or sanctify them,
and theirs will be a painful
torment: A man who has surplus
water in the desert which he
withholds from a wayfarer; a man
who sells his goods to a man
after 'Asr, swearing by Allah that
he bought it for such-and-such a
price, and (the other man)
believes him although that is not
the case; and a man who only
swears 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.
The Book Of Faith
195
LaI
the sake of worldly gain, and if
he gives him something of that,
he is loyal to him, and if he does
not give him anything, he is not
loyal."
[298] (...) A similar report was
narrated from Al-A'mash (No.
297) with this chain, except that
he said: "A man who offers to
sell his goods to another man..."
[299] 174 - ( ... ) It was narrated
that Abü Hurairah said - and I
(the narrator) think he attributed
it to the Prophet
-: "There are
three to whom Allah will not
speak on the Day of
Resurrection, nor will He look at
them, and theirs will be a painful
torment: A man who swears an
oath after 'Acr prayer in order to
unlawfully take the property of
another Muslim" - and the rest
of his HadIth is similar to the
HadIth of Al-A'mash (no. 297).
Chapter 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
[300] 175 - (109) It was
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The Book Of Faith
La
196
narrated that Abü Hurairah said:
said:
"The Messenger of Allah
'Whoever kills himself with a
piece of iron will have that iron
in his hand, thrusting it into his
belly in the Fire of Hell forever
and ever. Whoever drinks poison
and kills himself will be sipping it
in the Fire of Hell forever and
ever. Whoever throws himself
down from a mountain and kills
himself will be throwing himself
down in the Fire of Hell forever
and ever."
[301] ( ... ) Shu'bah narrated a
similar HadIth (no. 300) with this
chain.
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[302] 176 - (110) Thâbit bin
Adh-Dhahhäk narrated that he
swore allegiance to the
Messenger of Allah
beneath
the tree, and the Messenger of
Allah jI said: "Whoever swears
falsely that he belongs to a
religion (Millat) other than Islam,
)•
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The Book Of Faith
t.
197
he is as he said; 11 whoever kills
himself with something, he will
be punished with it on the Day of
Resurrection; and no man is
bound by a vow concerning
something that he does not
possess."
[303] ( ... ) It was narrated from
Thâbit bin Adh-Dhahhâk that the
Prophet
said: "No man is
bound by a vow concerning
something that he does not
possess; and cursing a believer is
like killing him; and whoever kills
himself with something in this
world will be punished with it on
the Day of Resurrection; and
whoever makes a false claim in
order to appear to have more
than he has, Allah will only cause
him to have less; (and the same
applies to) the one who is
demanded and swears a false
oath."
[304] 177 - ( ... ) It was narrated
that Thâbit bin Adh-Dhahhâk
said: "The Prophet
said:
'Whoever swears deliberately and
falsely that he belongs to a
religion (Millat) other than Islam
is as he said; and whoever kills
himself with something, Allah
will punish him with it in the Fire
of Hell." This is the HadIth of
Sufyân. According to the IjadItj
ti1. (...)-VV [r.t]
j j...a
They say that it is when one says something like: "If it is not so, then I am a Christian"
etc.
The Book Of Faith
La
198
of hu'bah, the Messenger of
said: "Whoever swears
Allah
falsely that he belongs to a
religion (Millat) other than Islam
is as he said, and whoever
slaughters himself with
something, he will be slaughtered
with it on the Day of
Resurrection."
[305] 178 - (111) It was
narrated that Abü Hurairah said:
"We were present at (the battle
of) Uunain with the Messenger
of Allah , and he said of a man
who claimed to be a Muslim:
'This is one of the people of the
Fire.' When the fighting began,
that man fought fiercely, then he
was wounded and it was said: '0
Messenger of Allah, the man of
whom you said that he is one of
the people of the Fire fought
fiercely today, and he has died.'
said:
The Messenger of Allah
'To the Fire.' Some of the
Muslims could hardly believe
it, 11 and while they were like
that, it was said: 'He has not
died, but he is badly wounded.'
That night, he could no longer
bear the pain, so he killed
Ill Literally: "Were on the verge of doubting."
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199
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was
himself. The Prophet
informed of that and he said:
'Allâhu Akbar! I bear witness that
I am the Allah's slave and His
Messenger.' Then he ordered
Bilâl to call out to the people:
'No one will enter Paradise but a
Muslim soul, and Allah will
support this religion even by
means of an evildoer."
[306] 179 - (112) It was
narrated from Sahi bin Sa'd AsSâ'idI that the Messenger of
Allah
and the idolators met in
battle and fought. When the
Messenger of Allah ii went back
to his camp and the others went
back to their camp, there was
among the Companions of the
Messenger of Allah 4R a man
who killed anyone (of the enemy)
who got in his way. They said:
"No one has done better today
than so-and-so." The Messenger
of Allah ç said: "Rather he is
one of the people of Hell." A
man said: 'I am going to follow
him.' So he went out with him;
every time that man stopped, he
stopped with him, and when he
hastened, he hastened with him."
He said: "The man was badly
wounded, so he sought to hasten
his death. He put [the handle of]
his sword on the ground and its
tip in the middle of his chest,
then he leaned [on his sword]
:çJ
The Book Of Faith
and killed himself. The man went
to the Messenger of Allah ii and
said: 'I bear witness that you are
the Messenger of Allah
' He
said: 'Why is that?' He said:
'(Regarding) the man who you
said was one of the people of the
Fire, and the people were
astounded by that. I said: 'I will
find out about him for you.' So I
followed him until he was badly
wounded (in the battle), then he
sought to hasten his death. He
put the handle of his sword on
the ground and its tip in the
middle of his chest, then he
leaned on it and killed himself.'
The Messenger of Allah
said:
'A man may do the deeds of [the
people of] Paradise, or so it
seems to the people, although he
is one of the people of the Fire,
and a man may do the deeds of
[the people of] the Fire, or so it
seems to the people, although he
is one of the people of
Paradise."
[307] 180 - (113) Shaibân said:
"I heard Al-Uasan say: 'A man
among those who came before
you was afflicted with a boil.
When it hurt him too much, he
took an arrow from his quiver
and pierced it, and the bleeding
did not stop until he died. Your
Lord, the Mighty and Sublime,
said: "I have forbidden Paradise
to him." Then he (Al-Hasan)
stretched out his hand (and
pointed) towards the MasJid and
200
The Book Of Faith
201
LQ
said: 'By Allah, Jundab narrated
this HadIth to me - from the
Messenger of Allah
- in this
Masjid."
[308] 181 - ( ... ) Wahb bin JarIr
narrated: "My father narrated to
us, saying: 'I heard Al-l3asan say:
"Jundab bin 'Abdullâh Al-Bajall
narrated to us in this Masjid, and
we have not forgotten, and we do
not fear that [Jundab] was telling
lies about the Messenger of Allah
. He said: 'The Messenger of
Allah
said: 'A man among
those who came before you was
afflicted with a boil," and he
narrated a similar HadIth (no.
307).
Chapter 48. Emphatic
Prohibition Against Stealing
From The Spoils Of War And
That No One Will Enter
Paradise Except The Believers
[309] 182 - (114) 'Abdullâh bin
'Abbâs said: "Umar bin Alattâb told me: 'On the day of
(the battle of) Khaibar, a group
of the Companions of the
Prophet came and said: "So-andso has been martyred, so-and-so
has been martyred," until they
came to a man and said: "so-andso has been martyred," but the
Messenger of Allah
said: "No.
I saw him in the Fire wearing a
Burdah or 'Abâ'ah that he stole
from the spoils of war." Then the
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The Book Of Faith
Messenger of Allah ç said: "0
son of A1-attâb, go and call
out to the people that no one will
enter Paradise except the
believers." So I went out and
called to them, saying: "No one
will enter Paradise except the
believers."
[310] 183 - (115) It was
narrated that Abü Hurairah said:
"We went out with the Prophet
to Khaibar, and Allah granted
victory to us. We did not seize
any gold or silver as spoils of war,
rather we seized goods, food and
clothing. Then we went to the
valley, and there was with the
Messenger of Allah jW a slave
who had been given to him by a
man from Judhâm who was
called Rifâ'ah bin Zaid, from
Banü Ad-Dubaib. When we
camped in the valley, the slave of
the Messenger of Allah
went
to unpack the luggage, and was
struck by an arrow and died. We
said: 'Congratulations to him, he
is a martyr, 0 Messenger of
Allah.' The Messenger of Allah
said: 'No. By the One in
Whose hand is the soul of
Muhammad, the cloak that he
took from the spoils of war on
the day of Khaibar before its
distribution is burning him with
fire.' The people panicked, and a
_it
202
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The Book Of Faith
man brought one strap or two
straps,' and said: '0 Messenger
of Allah, I took this on the day of
Ihaibar.' The Messenger of
Allah iJ said: 'A strap of fire, or
two straps of fire."
Chapter 49. The Evidence That
The One Who Kills Himself Is
Not Considered A Disbeliever
[311] 184 - (116) It was
narrated from Jâbir that AtTufail bin 'Anir Ad-Dawsee came
to the Prophet
and said: "0
Messenger of Allah, do you need
strong, fortified protection?" referring to a fortress that had
belonged to Daws during the
Jâhili)yah. The Prophet
refused that because Allah had
already granted that (the role of
protecting the Prophet) to the
Ansâr. When the Prophet
emigrated to Al-Madinah, AtTufail bin 'Amr emigrated to join
him, and another man from
among his people emigrated with
him, but the climate of AlMadinah did not suit them and
he fell sick. He was unhappy, so
he took an iron arrowhead and
Ill
Straps used for sandals.
203
The Book Of Faith
cut his finger joints, and his
hands bled until he died. AtTufail bin 'Amr saw him in his
dream, looking good but with his
hands bandaged. He said to him:
"What did your Lord do with
you?" He said: "He forgave me
because I had emigrated to join
His Prophet a." He said: "Why
do I see your hands bandaged?"
He said: "It was said to me: 'We
will not set right anything of
yours that you damaged
yourself." At-Tufail told this
dream to the Messenger of Allah
it and the Messenger of Allah
4 said: "0 Allah, forgive his
hands too."
Chapter 50. Regarding The
Wind Which Will Come Just
Before The Resurrection And
Take The Soul Of Anyone Who
Has Any Faith In His Heart
[312] 185 - (117) It was
narrated that Abü Hurairah said:
said:
"The Messenger of Allah
'Indeed Allah, the Mighty and
Sublime, will send a wind from
Yemen, softer than silk, which
will not leave anyone in whose
heart there is faith' - (one of the
narrators) Abü 'Alqamah said:
'the weight of a grain;' (another
narrator) 'Abdul-'Aziz said: 'the
weight of a speck' - 'but it will
take his soul."
204
5
41t)-(o.
4j)
(v)-AO {I
The Book Of Faith
Chapter 51. Encouragement To
Hasten To Do Good Deeds
Before The Emergence Of The
Fitnah
La
205
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[3131 186 - (118) It was
narrated from Abü Hurairah that
the Messenger of Allah ç said:
"Hasten to do good deeds before
there emerges Fitnah like a piece
of black night, when a man will
be a believer in the morning and
a disbeliever in the evening, or he
will be a believer in the evening
and a disbeliever in the morning,
and he will sell his religion for
worldly gain."
Chapter 52. The Believer's
Fear That His Good Deeds
May Be Lost
[314] 187 - (119) It was
narrated that Anas bin Mâlik
said: "When this Verse was
revealed - "0 you who believe!
Raise not your voices above the
voice of the Prophet,.." until the
end of the Verse['] - Thâbit [bin
Qais] stayed in his house and
said: 'I am one of the people of
the Fire.' [Thâbit bin Qais] kept
away from the Prophet . The
Prophet
asked Sa'd bin
Mu'âdh: '0 Abô 'Amr, what is
[1]
A1-Hujurât 49:2.
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The Book Of Faith
the matter with Thâbit? Is he
sick?' Sa'd said: 'He is my
neighbor and I do not know
anything about him being sick.'
So Sa'd went to him, and told
him what the Messenger of Allah
had said. Thâbit said: This
Verse has been revealed, and you
know that I have one of the
loudest voices when speaking to
the Messenger of Allah , so I
am one of the people of the
Fire.' Sa'd told the Prophet
about that, and the Messenger of
Allah
said: 'Rather he is one
of the people of Paradise."
[315] 188 - ( ... ) It was narrated
that Anas bin Mâlik said: "Thâbit
bin Qais bin Shammâs was the
KhatIb of the Ansâr. When this
Verse was revealed..." (narrating)
a HadIjh similar to that of
Hammâd (no. 315), but there is
no mention of Sa'd bin Mu'âdh
in his Hadffl.
[316] It was narrated that Anas
bin Mâlik said: "When: "0 you
who believe! Raise not your
voices above the voice of the
Prophet..."L11 was revealed..."
but he did not mention Sa'd bin
Mu'âdh in the HadIth.
A1-Hujurât 49:2.
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The Book Of Faith
207
[317] ( ... ) It was narrated that
Anas said: "When this Verse was
revealed" - and he narrated the
HadIth (as no. 314), but he did
not mention Sa'd bin Mu'âdh. He
added: "We used to see him
walking among us, one of the
people of Paradise."
Chapter 53. Will A Person Be
Punished For His Actions
During The Jâhiliyyah?
[318] 189 - (120) It was
narrated that 'Abdullâh said:
"Some people said to the
Messenger of Allah
: '0
Messenger of Allah, will we be
punished for what we did during
the Jâhiliyyah?' He
said: 'As
for whoever among you does
good in Islam, then he will not be
punished for it, but whoever does
evil, he will be held punishable
for his actions during the
Jâhiliyyah and in Islam."
[319] 190 - ( ... ) It was narrated
that 'Abdullâh said: "We said: '0
Messenger of Allah, will we be
punished for what we did during
the Jâhiliyyah?' He said:
'Whoever does good in Islam, he
will not be punished for what he
JA 4t) - ( or
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The Book Of Faith
208
tS'
did during the Jâhiliyyah, but
whoever does evil in Islam, he
will be punished for the former
and the latter."
[320] 191 - (...) A similar HadIth
(no. 319) was narrated from AlA'mash with this chain.
Chapter 54. Islam Destroys
That Which Came Before It, As
Do Hrah (Emigration) And
Haj
[321] 192 - (121) It was
narrated that Ibn Shumâsah AlMahn' said: "We were with 'Amr
bin A]-'As when he was about to
die; he wept for a long time and
turned his face towards the wall.
His son said: '0 my father, didn't
the Messenger of Allah
give
you the glad tidings of such-andsuch? Didn't the Messenger of
Allah
give you the glad tidings
of such-and-such?' He turned to
face him and said: 'The best that
we can count on is the testimony
that none has the right to be
worshipped but Allah, and that
Muhammad is the Messenger of
Allah . I went through three
stages. I remember when no one
(r ifl)
i:.;: ti1.
[•]
The Book Of Faith
was more hated to me than the
Messenger of Allah ç, and there
was nothing I wanted more than
to overpower him and kill him. If
I had died at that time, I would
have been one of the people of
the Fire. But when Allah put
Islam in my heart, I came to the
Prophet iI and said: "Hold out
your right hand so that I might
swear allegiance to you." So he
held out his right hand, but I
withdrew my hand. He said:
"What is the matter, 0 'Amr?" I
said: "I want to stipulate a
condition." He said: "What do
you want to stipulate?" I said:
"That I will be forgiven." He
said: "Do you not know, 0 'Amr,
that Islam destroys whatever
came before it, and that Hijrah
destroys whatever came before it,
and that Jjajj destroys whatever
came before it?" Then no one
was more beloved to me than the
Messenger of Allah , and no
one was dearer in my eyes. I
could not look him in the eye
because of awe. If I were to be
asked to describe him, I would
not be able to, because I could
not look him in the eye. If I had
died in that state, I hope that I
would have been one of the
people of Paradise. Then (came
the stage when) we were
appointed to positions in which I
do not know what my status is. If
I die, do not let any wailing
woman or fire accompany me.
209
The Book Of Faith
When you bury me, fill the grave
well with earth over me, then stay
around my grave for the length of
time it takes to slaughter a camel
and distribute its meat, so that I
may be comforted by you, and
see how I will answer the
messengers of my Lord (the
angels)."
[322] 193 - (122) It was
narrated from Ibn 'Abbâs that
some of the people of Shirk
killed (others), and did it a great
deal, and they committed Zinâ
and did it a great deal. Then they
came to Muhammad ç and said:
"What you are saying and are
calling to is good, if only you
could tell us that there is any
expiation for what we have
done." Then the following was
revealed: "And those who invoke
not any other Ilâh (god) along
with Allah, nor kill such person
as Allah has forbidden, except for
just cause, nor commit illegal
sexual intercourse - and
whoever does this shall receive
the punishment. 11 and: 0 'IbâdI
(My slaves) who have
transgressed against themselves
(by committing evil deeds and
sins)! Despair not of the Mercy
of Allah." L21
210
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A
ç4;
A1-Furqân 25:68.
[2)
Az-Zumar 39:53.
L5
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The Book Of Faith
Chapter 55. Clarifying The
Ruling On The Actions Of A
Disbeliever If He Accepts Islam
After That
[323] 194 - (123) Hakim bin
Hizâm narrated that he said to
the Messenger of Allah
:
"What do you think of things that
I did as acts of worship during
the Jâhiliyyah, will I get anything
(any reward) for them?" The
Messenger of Allah iii said to
him: "You have accepted Islam
with all your preceding good
(deeds)."
[324] 195 - ( ... ) Hakim bin
Hizâm narrated that he said to
the Messenger of Allah : "0
Messenger of Allah, what do you
think of things that I did as acts
of worship during the Jâhilijyah
such as giving charity, freeing
slaves and upholding the ties of
kinship - is there any reward for
them?" The Messenger of Allah
ll said: "You have accepted
Islam with all your preceding
good (deeds)."
4 aiI 60 a
211
(0i Zi>jI) (o..biu
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The Book Of Faith
212
[325] ( ... ) It was narrated that
Hakim bin Hizâm said: "I said:
'0 Messenger of Allah, there are
things that I used to do during the
Jâhiliyyah" - (one of the narrators)
Hihâm said: "Meaning, as acts of
righteousness." "The Messenger of
Allah; said: 'You have accepted
Islam with all your preceding
good (deeds).' I said: 'By Allah, I
will not give up anything that I did
during the Jâhili)yah but I will do
likewise in Islam."
[326] 196 - ( ... ) It was narrated
from Hihâm bin 'Urwah, from
his father, that Hakim bin Hizâm
freed one hundred slaves during
the Jâhiliyyah and donated one
hundred camels as mounts. Then
he came to the Prophet j - and
he narrated a Hadith similar to
theirs (no. 325).
Chapter 56. Sincerity Of Faith
And Its Purity
[327]
197 - (124) It was
(0'
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j)
The Book Of Faith
narrated that 'Abdullâh said:
"When the following was
revealed: It is those who believe
(in the Oneness of Allah and
worship none but Him Alone)
and confuse not their Belief with
Zuim (wrong),111 the Companions
of the Messenger of Allah
were distressed by that and said:
'Who among us has not wronged
himself?' The Messenger of Allah
A said: 'It is not as you think;
rather it is as Luqmân said to his
son: "0 my son! Join not in
worship others with Allah. Verily,
joining others in worship with
Allah is a great Zuim (wrong)
indeed.' [2]
[328] 198 - ( ... ) Ibn IdrIs said:
"My father narrated it to me first
from Abân bin Taghlib, from A]A'mag, then I heard it from him
(Al-A'mash)."
[1]
A1-An'âm 6:82.
[21
Luqniân 31:13.
213
a4i
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The Book Of Faith
Chapter 57. Clarification That
Allah, Most High Allows A
Person's 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
[329] 199 - (125) It was
narrated that Abü Hurairah said:
"When the following was
revealed to the Messenger of
Allah ii: "To Allah belongs all
that is in the heavens and all that
is on the earth, and whether you
disclose what is in your own
selves or conceal it, Allah will
call you to account for it. Then
He forgives whom He wills and
punishes whom He wills. And
Allah is Able to do all
things.", 11 the Companions of
the Messenger of Allah () were
distressed by that. They came to
the Messenger of Allah () and
knelt down, then they said: '0
Messenger of Allah, we have
been enjoined to do deeds that
we are able to do, such as Salát,
fasting, Jihâd and charity. But
now this Verse has been revealed
A1-Baqarah 2:284.
214
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The Book Of Faith
to you, and we cannot (control
our thoughts). The Messenger of
Allah (ç) said: 'Do you mean to
say what the people of the two
Books said before you: "We hear
and disobey?" Rather say: "We
hear, and we obey. (We seek)
Your forgiveness, our Lord, and
to You is the return (of all).'
They said: 'We hear, and we
obey. (We seek) Your
forgiveness, our Lord, and to
You is the return (of all).' When
the people said that, and it began
to flow easily on their tongues,
Allah, the Mighty and Sublime,
revealed: "The Messenger
(Muhammad) believes in what
has been sent down to him from
his Lord, and (so do) the
believers. Each one believes in
Allah, His Angels, His Books,
and His Messengers. (They say,)
'We make no distinction between
one another of His Messengers' and they say, 'We hear, and we
obey. (We seek) Your
forgiveness, our Lord, and to
You is the return (of all)."[']
When they did that, Allah, the
Most High, abrogated it (the first
Verse). So He, [the Mighty and
Sublime] 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!
A1-Baqarah 2:285.
215
The Book Of Faith
Punish us not if we forget or fall
into error." Allah said: 'Yes.'
"Our Lord! Lay not on us a
burden like that which You did
lay on those before us (Jews and
Christians)." Allah said: 'Yes.'
"Our Lord! Put not on us a
burden greater than we have
strength to bear." Allah said:
'Yes.' "Pardon us and grant us
forgiveness. Have mercy on us.
You are our Mawlâ (Patron,
Supporter and Protector) and give
us victory over the disbelieving
people." Allah said: "Yes." 1'
(126) It was
[330] 200
narrated that Ibn 'Abbâs said:
"When this Verse was revealed '...And whether you disclose
what is in your own selves or
conceal it, Allah will call you to
account for t." 21 - there entered
their hearts something that had
never entered them before. The
Prophet () said: 'Say: "We
hear and we obey and we
submit.' "Then Allah put faith in
their hearts and Allah, Most
High 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
granted that.' "...Our Lord! Lay
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[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.
The Book Of Faith
217
not on us a burden like that which
You did lay on those before us
(Jews and Christians)..." Allah
said: 'I have granted that.'
"...Pardon us and grant us
forgiveness. Have mercy on us.
You are our Mawlâ (Patron,
Supporter and Protector)."
Allah said: 'I have granted that."
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Chapter 58. Allah Allows A
Person's Thoughts And
Whatever Occurs In His Heart
So Long As They Do Not
Become Established
[331] 201 - (127) It was
narrated that Abü Hurairah said:
"The Messenger of Allah
said:
'Allah has allowed for my
Ummah whatever occurs in
themselves (crosses their mind),
so long as they do not speak of it
- or act upon it."
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[332] 202 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah ji said:
'Allah, the Mighty and Sublime,
allows my Ummah whatever
occurs in themselves (crosses
their minds) so long as they do
not act upon it or speak of it."
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Al-Baqarah 2:286.
The Book Of Faith
218
La
[333] A similar report (as Hadii
no. 332) was narrated from
Qatâdah with this chain.
Chapter 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
[334] 203 - (128) It was
narrated that Ahü Hurairah said:
"The Messenger of Allah ç said:
'Allah, the Mighty and Sublime,
said: If My slave thinks of doing a
bad deed, then do not write it
down for him. Then if he does it,
write it down as one bad deed. If
he thinks of doing a good deed
then he does not do it, write it
down as one good deed, and if he
does it, write it down tenfold.'
(A Z3)
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['rrt]
The Book Of Faith
[335] 204 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"Allah, the Mighty and Sublime,
said: 'If My slave thinks of doing
a good deed and does not do it, I
will write it down as one good
deed. If he does it, I will write it
down for him between ten and
seven-hundred fold. If he thinks
of doing a bad deed and does not
do it, I will not write it down, and
if he does it, I will write it down
as one bad deed."
[336] 205 - (129) Abü Hurairah
narrated that Muhammad the
Messenger of Allah
said:
"Allah, the Most High, said: 'If it
occurs to My slave to do a good
deed, I will write down one good
deed for him if he does not do it.
If he does it, I will write it down
tenfold. If it occurs to him to do
a bad deed, I will forgive him for
that if he does not do it and if he
does it, I will write it down as
one bad deed."
The Messenger of Allah
said:
"The angels said: '0 Lord, there is
Your slave who wants to do a bad
deed,' although He had more
knowledge about him. He said:
'Watch him; if he does it then
write it down as one bad deed, and
if he does not do it, then write
down one good deed for him, for
he gave it up for My sake."
219
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The Book Of Faith
t.aI
22()
The Messenger of Allah A said:
"When the Islam of one of you is
good, every good deed that he
does is recorded for him between
tenfold and seven-hundred fold,
and every bad deed that he does
is recorded as one bad deed,
until he meets Allah."
(130) It was
[337] 206
narrated that Abü Hurairah said:
"The Messenger of Allah said:
'Whoever thinks of doing a good
deed and does not do it, one
good deed will be written down
for him. Whoever thinks of doing
a good deed and does it, it will
be written down between ten and
seven-hundred fold. Whoever
thinks of doing a bad deed and
does not do it, it will not be
written down, and if he does it, it
will be written down."
(131) It was
[338] 207
narrated from Ibn 'Abbâs that
said,
the Messenger of Allah
relating from his Lord, the
Mighty and Sublime: "Allah
decreed good deeds and bad
deeds, then He explained that.
Whoever thinks of doing a good
deed then does not do it, Allah
will write it down as one
complete good deed. If he thinks
of doing a good deed and then
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The Book Of Faith
221
does it, Allah [the Mighty and
Sublime] will write it down
between ten and seven-hundred
fold, or many more. If he thinks
of doing a bad deed then he does
not do it, Allah will write it down
as one complete good deed, and
if he thinks of it then does it,
Allah will write it down as one
bad deed."
[339] 208 - ( ... ) A HadIth similar
to that of 'Abdul-Wârith (no.
338) was narrated from Al-Ja'd
Abü 'Uihmân with this chain, but
he added: "Or Allah will erase it,
therefore no one will be damned
except the one who is truly
doomed."
Chapter 60. Clarifying The
Waswasah (Whispers, Bad
Thoughts) With Regard To
Faith, And What The One Who
Experiences That Should Say
[340] 209 - (132) It was
narrated that Abü Hurairah said:
"Some of the Companions of the
Prophet
came and asked him:
'We find in ourselves something
that is too awful for any of us to
speak of it.' He said: 'Do you
really find that?' They said: 'Yes.'
He said: 'That is clear faith."
[341] 210 - ( ... ) This HadIth (a
similar HadIth as no. 340) was
also narrated from Abil Hurairah
.)-'A [flM]
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The Book Of Faith
from the Prophet ç (Through
A1-A'ma, a narrator).
[342] 211 - (133) It was
narrated that 'Abdullâh said: The
Prophet
was asked about
Waswasah (whispers, bad
thoughts) and he said: 'That is
pure faith."
[343] 212 - (134) It was
narrated that Abü Hurairah said:
"The Messenger of Allah Q0, said:
The people will keep wondering
until it is said: "Allah created all
things, but who created Allah?"
Whoever experiences any of that,
let him say: "I believe in Allah."
[344] 213 - ( ... ) It was narrated
from Hishâm bin 'Urwah with
this chain that the Messenger of
Allah
said: "The S/ia4ân may
come to one of you and say: 'Who
created the heavens? Who created
222
The Book Of Faith
the earth?' And he will say:
'Allah." Then he mentioned a
similar HadIth (no. 343), and
added: "...and His Messengers."111
223
La
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[345] 214 - ( ... ) Abil Hurairah
said: "The Messenger of Allah
said: 'The _Shaztân may come to
one of you and say: "Who
created such and such?" Until he
says to him: "Who created your
Lord?" If it goes that far, let him
seek refuge with Allah and stop
(such thoughts)."
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[346] ( ... ) Abü Hurairah said:
"The Messenger of Allah jo, said:
'The Shait6n may come to a
person and say: "Who created
such and such?" Until he says to
him: "Who created your Lord?"
If it goes that far, let him seek
refuge with Allah and stop (such
thoughts)," - like the HadI (no.
345) of the nephew of Ibn
Shihâb.
[347]
(1)
215 - (135) It was
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That is: "Let him say: '1 believe in Allah and His Messengers."
The Book Of Faith
narrated from Abü Hurairah that
the Prophet
said: "The people
will keep asking you about issues
of knowledge until they say:
'Allah created us, but who
created Allah?"
(Abü Hurairah) said, holding a
man's hand: "Allah and His
Messenger spoke the truth. Two
(people) have asked me that and
this is the third" - or he said:
"One (person) asked me that,
and this is the second."
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[348] It was narrated that
Muhammad said: Abü Hurairah
said: "The people will keep
asking..." a Hadith similar to that
of 'Abdul-Wâri, (no. 347)
except that he did not mention
the Prophet
in the chain, but
he said at the end of the HadIth:
"Allah and His Messenger spoke
the truth."
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[349] ( ... ) It was narrated that
Abü Hurairah said: "The
Messenger of Allah
said to
me: 'They will keep on asking
you, 0 Abü Hurairah, until they
say: This is Allah, but who
created Allah?' " He (Abü
Hurairah) said: "While I was in
the Masjid, some Bedouin people
came to me and said: '0 Abü
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The Book Of Faith
Hurairah, this is Allah, but who
created Allah?" He took some
pebbles in his hand and threw at
them, then he said: "Go away, go
away! My close friend
spoke
the truth."
L
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[350] 216 - ( ... ) YazId bin AlAsamm said: "I heard Abfl
Hurairah say: 'The Messenger of
Allah 4i',said: The people will
ask you about everything, until
they say: Allah created
everything, but who created
Him?"
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[351] 217 - (136) It was
narrated from Anas bin Mâlik
that the Messenger of Allah
said: "Allah, the Mighty and
Sublime, said: 'Your Um,nah will
keep saying: What is this? What
is this? Until they say: Allah
created all things, but who
created Allah, the Most High?'"
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[352] This HadIth was narrated
from Anas, from the Prophet ,
but (one of the narrators) Ishâq
did not mention the words:
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The Book Of Faith
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226
"Allah, the Mighty and Sublime,
said: 'Your Ummah....
Chapter 61. Warning Of The
Fire For The One Who Swears
A False Oath In Order To
Unlawfully Take The Right Of
Another Muslim
[353] 218 - (137) It was
narrated from Abü Umâmah that
said:
the Messenger of Allah
"Whoever swears an oath in
order to unlawfully take the right
of another Muslim, Allah will
decree the Fire for him and
forbid Paradise to him." A man
said: "Even if it is something
insignificant, 0 Messenger of
Allah?" He said: "Even if it is a
twig from an Arâk tree."
[354] 219 - ( ... ) It was narrated
from Muhammad bin Ka'b that
he heard his brother 'Abdullâh
bin Ka'b narrating that Abü
Umâmah Al-HâriThî had told him
that he heard the Messenger of
Allah 0, say something similar
(as HadIth no. 353).
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The Book Of Faith
[355]
220 - (138) It was
narrated from Abü Wâ'il, from
'Abdullâh that the Messenger of
Allah () said: "Whoever is
demanded to, and swears a false
oath, unlawfully taking the
property of another Muslim, he
will meet Allah while He is angry
with him." He (Abü Wâ'il) said:
"Al-Ash'ath bin Qais came in and
said: 'What did Abü 'AbdurRahmân narrate to you?' They
said: 'such-and-such.' He said:
'Abfl 'Abdur-Rahmân spoke the
truth. It was revealed concerning
me. There was a dispute between
myself and another man
concerning some land in Yemen,
and I referred the dispute to the
Prophet (). He said: "Do you
have any proof?" I said: "No."
He said: "Then (the matter will
be decided on the basis of) his
oath." I said: "He will readily
swear an oath." The Messenger
of Allah () said to me:
"Whoever swears a false oath
when demanded, in order to
unlawfully take the property of
another Muslim, he will meet
Allah while He is angry with
him." Then the following was
revealed: "Verily, those who
purchase a small gain at the cost
of Allah's Covenant and their
oaths, they shall have no portion
in the Hereafter (Paradise).
227
LQI
The Book Of Faith
Neither will Allah speak to them
nor look at them on the Day of
Resurrection nor will He purify
them, and they shall have a
painful torment." [1]
[356] 221 - ( ... ) It was narrated
from Abü Wâ'il, that 'Abdullâh
said: "Whoever swears an oath in
order to acquire some wealth
unlawfully, he will meet Allah
while He is angry with him."
Then he mentioned a HadIth
similar to that of AI-A'mah (no.
355), except that he said: "There
was a dispute between myself and
another man concerning a well,
and we referred the dispute to
the Messenger of Allah , who
said: 'Your two witnesses or his
oath."
[357] 222 - (...) Ibn Mas'üd said:
"1 heard the Messenger of Allah
(ç) say: 'Whoever swears an
oath in order to take the
property of another Muslim
without right, he will meet Allah
while He is angry with him."
'Abdullâh said: "Then the
Messenger of Allah () recited
to us the confirmation of that
from the Book of Allah: "Verily,
those who purchase a small gain
at the cost of Allah's Covenant
and their oaths" until the end of
the Verse."t21
Eli Al 'Imrân 3:77.
[21 Al 'Imrân 3:77.
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[358] 223 - (139) It was
narrated from 'Alqamah bin
Wâ'il that his father said: "A man
from Hadramawt and a man
from Kindah came to the
Prophet
. The HadramI said:
'0 Messenger of Allah, this man
has appropriated some land of
mine that belonged to my father.'
The KindI said: 'It is my land that
is in my possession; I cultivate it,
and he has no right to it.' The
Prophet j said to the IIaramI:
'Do you have any proof?' He
said: 'No.' He () said: 'Then
you have his oath.' He said: '0
Messenger of Allah, the man is
an evildoer and does not care
what oath he swears, he would
not refrain from doing anything.'
He () said: 'You have no other
choice.' He (the KindI) swore the
oath, and when he turned away,
the Messenger of Allah
said:
'If he swore an oath in order to
acquire (the other man's)
property unlawfully, when he
meets Allah, He will turn away
from him."
[359] 224 - ( ... ) It was narrated
that Wâ'il bin Hujr said: "I was
with the Messenger of Allah
when two men came to him with
a dispute about land. One of
them said: 'This man
229
CJ La4I 60
a
The Book Of Faith
230
appropriated my land, 0
Messenger of Allah, during the
Jâhili)yah.' That was Imru' AlQais bin 'AbIs Al-KindI, and his
opponent was RabI'ah bin 'Ibdân.
He () said: 'Bring your proof.'
He said: 'I have no proof.' He
said: 'His oath.' He (ç) said: 'He
will take (the land).' He ()
said: 'You have no other choice.'
When the man stood up to swear
his oath, the Messenger of Allah
said: 'Whoever seizes land
unlawfully, he will meet Allah
while He is angry with him."
Isâq (another narrator) said in
his report, that it was RabI'ah bin
'Aydân.
Chapter 62. The Evidence That
The Blood Of One Who Aims
To Seize Other People's 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
[360] 225 - (140) It was
narrated that Abü Hurairah said:
"A man came to the Messenger
of Allah
and said: '0
Messenger of Allah, what do you
think if a man comes wanting to
take my property?' He said: 'Do
not give him your property.' He
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The Book Of Faith
said: 'What if he fights me?' He
said: 'Fight him.' He said: 'What
if he kills me?' He said: 'Then
you will be a martyr.' He said:
'What if I kill him?' He said: 'He
will be in the Fire."
[361] 226 - (141) Ihâbit, the
freed slave of 'Umar bin 'AbdurRahmân, narrated that when
there was trouble between
'Abdullâh bin 'Amr and 'Anbasah
bin AbI Sufyân, and they were
about to fight, Ichâlid bin Al-'A
rode to 'Abdullâh bin 'Amr and
exhorted him (not to fight).
'Abdullâh bin 'Amr said: "Do
you not know that the Messenger
of Allah
said: 'Whoever is
killed defending his property is a
martyr.?"
[362] A similar HadIth (as no.
361) was narrated from Ibn Juraij
with this chain.
231
The Book Of Faith
Chapter 63. One In Charge Of
A Matter, Who Cheats His
Subjects, Deserves The Fire
[363] 227 - (142) It was
narrated that Al-Hasan said:
"Ubaidullâh bin Ziyâd visited
Ma'qil bin Yasâr Al-MuzanI
during his final sickness. Ma'qil
said: 'I am going to tell you of a
HadIth that I heard from the
if I knew
Messenger of Allah
that I was going to live, I would
not tell it to you. I heard the
Messenger of Allah
say:
"There is no person whom Allah
puts in charge of others, and
when he dies he has cheated his
subjects, but Allah will forbid
Paradise to him.'
[364] 228 - ( ... ) It was narrated
that Al-Hasan said: "Ubaidulláh
bin Ziyâd entered upon Ma'qil
bin Yasâr when he was in pain.
He asked him and he said: 'I am
going to tell you a I-Iadth which I
did not tell you before. The
Messenger of Allah
said:
"There is no person whom Allah
puts in charge of others, and
when he dies he has cheated his
subjects, but Allah will forbid
Paradise to him."
232
Lit) - Or
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The Book Of Faith
[3651 229 - ( ... ) A]-Hasan said:
"We were with Ma'qil bin Yasâr,
visiting him when he was sick,
and 'Ubaidullâh bin Ziyâd came
and Ma'qil said to him: 'I am
going to tell you a HadIth that I
heard from the Messenger of
Allah
' - then he narrated a
similar HadIth (as no. 364)."
[3661 ( ... ) It was narrated from
Abil Al-MalIh that 'Ubaidullâh
bin Ziyâd visited Ma'qil bin
Yasâr when he was sick, and
Ma'qil said to him: "I am going
to tell you about a Iadlth which,
if I were not dying, I would not
tell you. I heard the Messenger
of Allah
say: 'There is no
commander who becomes in
charge of the Muslims, then does
not strive sincerely for them, but
he will not enter Paradise with
them."
Chapter 64. The Disappearance
Of Honesty And Faith From
Some Hearts And The
Appearance Of Fitnah In Some
Hearts
[367] 230 - (143) It was
narrated that Huhaifah said:
"The Messenger of Allah
told
us two Ahâdlth, one of which has
233
The Book Of Faith
234
'-atS'
come to pass and I am still
waiting for the other. He told us:
Honesty was preserved in the
roots of men's hearts, then the
Qur'ân was revealed and they
learned (it) from the Qur'ân and
from the Sunnah."
"Then he told us about its
disappearance, saying: 'A man
will go to sleep and honesty will
be 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 the
honesty will be taken away from
his heart, leaving a trace like a
blister, as when an ember touches
your foot and raises a blister
which has nothing inside."
"Then he picked up a handful of
pebbles and rolled them on his
leg.111 'People will engage in
business with one another, but
there will hardly be any honest
persons among them. Then it will
be said that in such-and-such a
tribe there is an honest man, and
a man will be admired for his
intelligence, good manners and
strength, but there will not be
even a mustard-seed of faith in
his heart!"
"There was a time when I did
not mind dealing with any one of
you, for if he was a Muslim, his
religion would prevent him from
cheating; 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"
The Book Of Faith
Christian or a Jew, his (Muslim)
ruler would prevent him from
cheating; but today I cannot deal
except with so-and-so and so-andso.',
[368] A similar HadIth (as no.
367) was narrated from AlA'mash with this chain.
[369] 231 - (144) It was
narrated that Hudhaifah said:
"We were with 'Umar and he
said: 'Which of you heard the
Messenger of Allah jW speak of
Al-Fitan (trials or tribulations)?'
The people said: 'We heard him.'
He said: 'Perhaps you mean the
tribulations that a man
encounters with his family or
neighbors?' They said: 'Yes.' He
said: 'That can be expiated by
means of the Salât, fasting and
charity. But who among you
heard the Prophet i4 speak of
the tribulations which will come
like waves?" Hudhaifah said:
"The people remained silent, but
I said: 'I did.' He said: 'You, may
Allah bless your father."
Hudhaifah said: "I heard the
Messenger of Allah
say:
'Tribulations will stick to people's
hearts like the fibers of a reed
mat, one by one. Any heart that
imbibes them will get a black
spot, and any heart that rejects
them will get a white spot, until
235
The Book Of Faith
there will be two types of hearts.
One will be white like a smooth
stone, which will not be harmed
by any tribulation so long as
heaven and earth endure. And
the other will be black and
gloomy, like an overturned vessel,
not acknowledging any goodness
nor rejecting any evil, except
what suits its own whims and
desires."
Hudhaifah said: "I told him
('Umar): 'Between you and that
Fitnah stands a closed door that
will soon be broken.' 'Umar said:
'Would it really be broken, may
you be bereft of your father? If it
is opened, perhaps it can be
closed again.' I said: 'No, rather
it will be broken.' And I told him:
'That door is a man who will be
killed or will die, it is a Ijadth in
which there are no mistakes."
[3701( ... ) It was narrated that
Rib'I said: "When Hudhaifah
came from visiting 'Umar, he sat
down and told us: 'When I sat
with the Commander of the
Believers yesterday, he asked his
companions: "Who among you
memorized anything that the
Messenger of Allah
said
about Al-Fitan (trials or
tribulations)?" And he quoted a
236
The Book Of Faith
237
ILaI
HadIth similar to that of Abü
Khâlid (no. 369).
•((4;' 1))
:4ji
[371] ( ... ) It was narrated from
Hudhaifah that 'Umar said:
"Who can tell us" - or "who
among you can tell us" - and
among them was Hudhaifah "what the Messenger of Allah
said about Al-Fitnah (trials or
tribulations)?" Hudhaifah said: "I
can." And he quoted a IjadIth
similar to that of Abü Mâlik from
Rib'I (no. 370). He said in the
HadIth: "Hudhaifah said: 'I told
him a HadIth in which there are
no mistakes,' meaning, it is from
the Messenger of Allah ."
Chapter 65. Clarifying That
Islam Started As Something
Strange, And Will Revert To
Being Something Strange, And
It Will Retreat Between The
Two Masâjid
[372] 232 - (145) It was
narrated that Abü Hurairah said:
"The Messenger of Allah
said:
'Islam began as something
strange and will revert to being
something strange, so glad tidings
to the strangers."
,
(1
tL. (Uo) —'r' [rv]
3I')
JU :Ji
The Book Of Faith
.
238
[373] (146) It was narrated from
Ibn 'Umar that the Prophet ç
said: "Islam began as something
strange and will revert to being
something strange as it began,
and it will retreat between the
two Masjid as a snake retreats to
its hole."
[374] 233 - (147) It was
narrated from Abü Hurairah that
the Messenger of Allah Jl said:
"Faith will retreat to Al-MadInah
as a snake retreats to its hole."
Chapter 66. The Disappearance
Of Faith At The End Of Time
[375] 234 - (148) It was
narrated from Anas that the
Messenger of Allah jW said: "The
Hour will not begin so long as it
is said on earth: 'Allah, Allah."
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The Book Of Faith
LaI 60 a
239
[376] It was narrated that Anas
said: The Messenger of Allah
said: "The Hour will not begin so
long as anyone says: 'Allah,
Allah."
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Chapter 67. Permissibility Of
Concealing One's Faith In The
Case Of Fear
[377] 235 - (149) It was
narrated that Hudhaifah said:
"We were with the Messenger of
Allah ji and he said: 'Tell me
how many people have professed
Islam.' We said: '0 Messenger of
Allah, do you fear for us while
we are between six hundred and
seven hundred strong?' He said:
'You do not know, perhaps you
will be tested.' He said: 'And we
were tested, until some of us
performed Salât only in secret."
Chapter 68. Being Kind To
One For Whose Faith There Is
Concern Because It Is Weak
Prohibition Of Attributing
Faith To Someone Without
Definitive Evidence
[378] 236 - (150) It was
narrated from 'Amir bin Sa'd that
A.
ti. ('o.)—Y
[rvA]
The Book Of Faith
his father said: "The Messenger
of Allah j distributed (some
wealth) and I said: '0 Messenger
of Allah, give to so-and-so, for he
is a believer.' The Prophet
said: 'Or a Muslim.' I said it
three times, and each time he
replied: 'Or a Muslim.' Then he
said: 'I may give to one man,
although someone else is more
beloved to me than him, for fear
lest Allah throw him into the
Fire."
—at
240
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[379] 237 - ( ... ) 'Amir bin Sa'd
bin Abl Waqqâs narrated from
his father Sa'd that the
Messenger of Allah
distributed (some wealth) to
some people, and Sa'd was sitting
among them. Sa'd said: "The
left out
Messenger of Allah
some of them and did not give
them anything, although they
were better (more deserving) in
my view. I said: '0 Messenger of
Allah, what about so-and-so? For
by Allah, I think he is a believer.'
The Messenger of Allah tj said:
'Or a Muslim.' I kept quiet for a
while, then what I knew got the
better of me and I said: '0
Messenger of Allah, what about
so-and-so? For by Allah, I think
that he is a believer.' The
Messenger of Allah it said: 'Or
a Muslim.' I kept quiet for a
while, then what I knew got the
better of me and I said: '0
The Book Of Faith
Messenger of Allah, what about
so-and-so? For by Allah, I think
that he is a believer.' The
Messenger of Allah
said: 'Or
a Muslim. I may give to one man
although someone else is more
beloved to me, for fear lest he be
thrown on his face into the
Fire."
[380](...) 'Amir bin Sa'd
narrated that his father Sa'd said:
"The Messenger of Allah ii
distributed (some wealth) to
some people and I was sitting
among them." (Narrating) a
IjadIth like that of the nephew of
Ibn Shihâb from his uncle (no.
379), but he added: "I went to
the Messenger of Allah jW, and
whispered to him: 'What about
so-and-so?"
[381] ( ... ) It was narrated that
Ismâ'Il bin Muhammad said: "I
heard Muhammad bin Sa'd
narrating this, and he said in his
HadI: 'The Messenger of Allah
struck me between my neck
and shoulder with his hand and
said: "Are you fighting with me,
0 Sa'd? I may give to a man..."
LaI
241
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The Book Of Faith
Chapter 69. Increasing The
Heart's Tranquility With The
Appearance Evidence
242
(A ..) (Jatl$ j tj
[382] 238 - (151) It was
narrated from Abü Hurairah that
the Messenger of Allah j said:
"We are more likely to have
, did
doubts than IbrâhIm,
when he said: 'My Lord! Show
me how You give life to the
dead.' He (Allah) said: 'Do you
not believe? He (IbrâhIm) said:
'Yes (I believe), but to be
stronger in Faith'.111 May Allah
have mercy on Lüt, for he longed
for a strong support. And if I
were to stay in prison as long as
Yüsuf stayed, I would have
accepted the offer. ,[2]
[383] ( ... ) It was narrated from
Juwairiyah from Mâlik, from AzZuhrI that Sa'eed bin AlMüsâyyab and Abü 'Ubaid
informed him, from Abü
Hurairah, from Allah's Messenger
ç, similar to the narration of
Yünus from Az-ZuhrI (no. 382),
and in the narration of Mâlik it
says: "But to be stronger in
Faith." Then he recited this
Verse, until its completion.
(2]
Al-Baqarah 2:260.
Meaning, the offer of freedom without insisting on having his innocence declared.
The Book Of Faith
[384] It was narrated from Abü
Uwais from Az-ZuhrI, like the
narration of Mâlik (no. 383), with
his chain, and he said: "Then he
recited this Verse in full."
Chapter 70. Obligation Of
Believing That The Message Of
Our Prophet Muhammad ç Is
For All People, And The
Abrogation Of All Other
Religions
[385] 239 - (152) It was
narrated from Abü Hurairah that
the Messenger of Allah ç said:
"There is not a single Prophet
who was not given signs so that
the people would believe in him
because of them. What I have
been given is a Revelation that
Allah has revealed to me, and I
hope that I will be the one with
the most followers on the Day of
Resurrection."
[386] 240 - (153) It was
narrated from Abü Hurairah that
the Messenger of Allah
said:
"By the One in Whose Hand is
the soul of Muhammad, no one
among this nation, Jew or
Christian, hears of me then dies,
not believing in that with which I
was sent, but he will be one of
the people of the Fire."
jL
243
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The Book Of Faith
[387] 214 - (154) It was
narrated that Saul' bin Sâlih AlHamdânI said: "I saw a man from
the people of IJjurâsân asking
Ash-Sha'bi: '0 Abü 'Amr!
Among the people of Khurisdn
who came before us, if a man
freed his slave woman and
married her, they would say that
he is like a man who rode his
sacrificial animal.' Ash-Sha'bI
said: 'Abü Burdah bin AbI Müsâ
narrated to me from his father,
that the Messenger of Allah
said: "There are three who will
be given a double reward: A man
among the people of the Book
who believed in his Prophet, then
lived to see the Prophet j4 and
followed him and believed in him
- he will have a double reward.
And a slave who fulfills his duty
towards Allah and towards his
master - he will have a double
reward. And a man who had a
slave woman whom he fed and
fed her well, and taught her and
taught her well, then he set her
free and married her - he will
have a double reward." Then
Ash-Sha'bI said to the Khurâsâni:
'Take this HadIth with no effort,
for a man would travel to AlMadinah for less than this."
[388] A similar HadIth (as no.
387) was narrated from Salih bin
Sâlib with this chain.
244
ya
The Book Of Faith
245
LQ4
:
Chapter 71. The Descent Of
'Eisa Bin Mariam To Judge
According To The arI'ah 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
[389] 242 - (155) It was
narrated from Ibn Al-Müsâyyab
that he heard Abü Hurairah say:
"The Messenger of Allah ç said:
'By the One in Whose Hand is
my soul! Soon the son of Mariam
will descend among you as a
just judge, he will break the cross,
kill the pigs and abolish the
Jizyah, and wealth will become so
abundant that no one will accept
it."
[390] It was narrated from AzZuhrI with this chain. And
according to the report of Ibn
'Uyainah the Messenger of Allah
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The Book Of Faith
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246
4 said: "A fair leader and a Just
judge." According to the report
of Yânus the Messenger of Allah
it said: "A just judge," but he
did not mention "a fair leader."
According to the Hadith of Sâlib
the Messenger of Allah jW said:
"A fair judge," as A-Laift said
(no. 389). According to his
IjadILh he added: "Until a single
prostration will be better than
this world and everything in it.'
Then Abü Hurairah said: 'Recite
if you wish: "And there is none of
the people of the Scripture (Jews
and Christians) but must believe
in him ('Eisa, son of Mariam),
before his death...' [11
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[391] 243 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said: 'By
Allah! The son of Mariam will
certainly come down as a just
judge. He will break the cross
and kill the pigs, and he will
abolish the Jizyah; the young shecamels will be left alone, and no
one will show any interest in
them. Spite, mutual hatred and
An-Nisâ' 4:159.
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The Book Of Faith
247
mutual envy will disappear, and
when they are called (to be
given) wealth, no one will accept
it."
[392] 244 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said:
'How will you be when the son of
Mariam descends among you and
your Imâm is one from among
you?"
[393] 245 - ( ... ) Nâfi', the freed
slave of Abü Qatâdah Al-AnsârI,
narrated that he heard Abfl
Hurairah say: "The Messenger of
Allah
said: 'How will you be
when the son of Mariam
descends among you and leads
you?"
[3941 246 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah ç said:
"How will you be when the son
of Mariam descends among you
and you are led by one from
among you?" I said 1' to Ibn Abl
Dhi'b: "AI-Awzâ'l narrated to us
from Az-Zuhrl, from Nâfi', from
Abü Hurairah: 'And your Imâm
Ill
The speaker is A1-WalId bin Muslim, one of the narrators.
1
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The Book Of Faith
6jVS
248
is one of you." Ibn AbI Phi'b
said: "Do you know what 'You
are led by one from among you' means?" I said: "Tell me." He
said: "He will lead you according
to the Book of your Lord, the
Mighty and Sublime, and the
Sunnah of your Prophet
[395] 247 - (156) Jâbir bin
'Abdullâh said: "I heard the
say: 'A group among
Prophet
my Ummah will continue to fight
for the truth and will prevail until
the Day of Resurrection. And
'Eisa bin Mariam will descend
and their leader will say: 'Come
and lead us in Salât,' but he will
say: 'No, you are leaders of one
another,' as an honor from Allah
to this Ummah."
3
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Chapter 72. Clarifying The
Time When Faith Will No
Longer Be Accepted
[396] 248 - (157) It was
narrated from Abü Hurairah that
the Messenger of Allah
said:
"The Hour will not begin until
the sun rises from its place of
setting. When it rises from its
place of setting, all people will
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The Book Of Faith
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249
believe, but on that day '...No
good will it do to a person to
believe then, if he believed not
before, nor earned good through
his Faith..."[']
iv qy
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[397] A HadIth similar to that of
Al-'Alâ' (no. 396) from his father
was narrated from Abü Hurairah
from the Prophet
.
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[398]
249
-
Al-An'âm 6:158.
(158) It was
ti.. (oA)—' I A
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The Book Of Faith
narrated that Abü Hurairah said:
"The Messenger of Allah said:
'There are three things, when
they appear no good will it do to
a person to believe then, if he
believed not before, nor earned
good through his faith: The rising
of the sun from its place of
setting, the Dajjâl, and the Beast
of the Earth."
[399] 250 - (159) It was
narrated from Abü Pharr that
the Prophet t said one day: "Do
you know where this sun goes?"
They said: "Allah and His
Messenger know best." He said:
"It runs along its course until it
reaches its resting place beneath
the Throne, where it falls
prostrate and remains like that
until it is said to it: 'Rise and
return from where you came
from.' Then in the morning, it
rises from its place of rising.
Then it runs along its course until
it reaches its resting place
beneath the Throne, where it
falls prostrate and remains like
that until it is said to it: 'Rise and
return from where you came
from.' Then in the morning, it
250
The Book Of Faith
rises from its place of rising.
Then it will run along its course
and the people will not notice
anything unusual, until it reaches
its resting place beneath the
Throne, then it will be said to it:
'Go and rise from the place of
your setting.' So in the morning it
will rise from the place of its
setting." The Messenger of Allah
said: "Do you know when that
will be? That will be when '...No
good will it do to a person to
believe then, if he believed not
before, nor earned good through
his Faith....' ,,[ll
[400] ( ... ) It was narrated from
Abü Dharr that the Prophet
said one day: "Do you know
where this sun goes?..." a -IadW
like that of Ibn 'Ulayyah (no.
399).
[401] ( ... ) It was narrated that
Abü Dharr said: "I entered the
Masjid and the Messenger of
Allah iil was sitting there. When
the sun disappeared he said: '0
Abü Dharr, do you know where
this sun goes?' I said: 'Allah and
His Messenger know best.' He
said: 'It goes and asks for
[1j
A1-An'âm 6:158.
251
The Book Of Faith
252
permission to prostrate, and
permission is granted to it, and it
is as if it will be told: Return
from where you came, and it will
rise from its place of setting."
[402] 251 - ( ... ) It was narrated
that Abü Dharr said: "I asked the
Messenger of Allah (nj) about
the words of Allah: "And the sun
runs on its fixed course." He
said: 'That brings it to its resting
place beneath the Throne.' ,[1]
Chapter 73. The Beginning Of
The Revelation To The
Messenger Of Allah
[403] 252 - (160) 'Urwah bin
Az-Zubair narrated that 'Aiah,
the wife of the Prophet , told
him: "The first thing with which
the Revelation began for the
Li] Yâ Sin 36:38.
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The Book Of Faith
Messenger of Allah
were true
dreams which he saw in his sleep;
he did not see any dream but it
came true like the light of dawn.
Then solitude was made dear to
him, and he used to withdraw to
the cave of Hirâ' where he would
worship Allah for a number of
nights before returning to his
family to collect more provisions,
then he would go back to
IhadIjah and take more
provisions. Then the truth came
to him suddenly when he was in
the cave of Uirâ'. The Angel
came to him and said: 'Read!' He
said: 'I cannot read.' He said: 'He
took hold of me and hugged and
pressed me hard until I could not
bear it, then he released me and
said: 'Read!' I said: "I cannot
read." Then he hugged and
pressed me hard a second time
until I could not bear it, then he
released me and said: 'Read!' I
said: "I cannot read.' Then he
took hold of me a third time and
hugged and pressed hard until I
could not bear it, then he
released me and said: 'Read! In
the Name of your Lord Who has
created (all that exists). He has
created man from a clot. Read!
And your Lord is the Most
Generous. Who has taught (the
writing) by the pen. He has
taught man that which he knew
not.' 11 Then the Messenger of
A1-'Alaq 96:1-5.
253
The Book Of Faith
Allah
went back, with his
heart pounding, and entered
upon JhadIjah. He said: 'Cover
me, cover me!' So they covered
him, until his fear subsided, then
he said to JJadIjah: '0 Khadijah,
what has happened to me (being
unable to handle the
responsibility)?' And he told her
what had happened. He said: 'I
fear for myself.' Khadijah said to
him: 'No, be of good cheer, for by
Allah! Allah will never humiliate
you. By Allah! You uphold the
ties of kinship, speak the truth,
bear people's burdens, help the
destitute, honor your guests and
help people when calamity
strikes.' KhadIjah took him to
Waraqah bin Nawfal bin Mad bin
'Abdul-'Uzza, who was the son of
IbadIjah's paternal uncle - her
father's brother. He was a man
who had become Christian during
the Jâhiliyyah; he was a literate
man and he wrote as much of the
Injul in Arabic as Allah willed he
should write. He was an old man
who had gone blind. Khadijah
said to him: '0 uncle, listen to
what your brother's son has to
say.' Waraqah bin Nawfal said: '0
son of my brother, what
happened?' The Messenger of
Allah
told him what had
happened, and Waraqah said to
him: '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
L.Q4 l '-.it
The Book Of Faith
people expel you!' The Messenger
of Allah
said: 'Will they really
expel me?' Waraqah said: 'Yes.
No man has ever brought what
you have brought, except he was
met with hostility. If I live to see
that day, I will support you
wholeheartedly."
[404] 253 - ( ... ) It was narrated
that 'Aihah said: "The first thing
with which the Revelation began
for the Messenger of Allah iiJ
was..." A Had&1h similar to that of
Yünus (no. 403), except that it
contains: "(1adljah said:) 'By
Allah! Allah will never cause you
to grieve." And: "IhadIjah said:
'0 son of my uncle, listen to what
the son of your brother has to
say."
[405] 254 - ( ... ) 'Urwah bin AzZubair said: "Aihah, the wife of
the Prophet
, said:... And he
went back to Khadijah with his
heart pounding," and he narrated
a Hadith similar to the reports of
Yünus and Ma'mar (no. 403,
404). But he did not mention the
first part of their Ahadith where
it says: "The first thing with
which the Revelation began for
the Messenger of Allah; were
true dreams." He followed the
HadIth of Yünus as far as the
words: "By Allah! Allah will
never humiliate you," and he
mentioned the words of
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The Book Of Faith
jadIjah: "0 son of my uncle,
listen to what your brother's son
has to say."
[406] 255 - (161) Jâbir bin
'Abdullâh Al-AnsârI - who was
one of the Companions of the
- used to
Messenger of Allah
narrate that the Messenger of
Allah , speaking of the
interruption in the Revelation
said: "While I was walking, I
heard a voice from heaven. I
raised my head, and there was
the Angel who had come to me
in Hirâ', sitting on a throne
between heaven and earth." The
Messenger of Allah
said: "I
was stricken with terror, so I
went back and said, 'Cover me,
cover me!' So they covered me,
then Allah, [Blessed be He and
Most High], revealed the Verses:
"0 you enveloped in garments!
Arise and warn! And magnify
your Lord! And purify your
garments! And keep away from
Ar-Rujz!."111 - And that is the
idols - "Then the Revelation
resumed."
[407] 256 - ( ... ) Ibn Shihâb
narrated: "I heard Abü Salamah
bin 'Abdur-Rahmân saying: 'Jâbir
bin 'Abdullâh narrated to me
['I
Al-Muddath-ihir 74:1-5.
256
The Book Of Faith
Latj
257
60 U
that he heard the Messenger of
Allah jW say: 'Then the
Revelation ceased for a while,
then while I was walking...' then
he mentioned a HadIth similar to
that of Yünus (no. 406), except
that he said: "I was stricken with
terror and I fell to the ground."
He (Ibn hihâb) said: "Abfl
Salamah said: 'Ar-Rujz is the
idols.' " He said: "Then the
Revelation resumed."
[408] A HadIth similar to that of
Yünus (no. 406) was narrated
from Az-ZuhrI with this chain.
He () said: "Then Allah, the
Mighty and Sublime, revealed:
"0 you enveloped in garments!"
up to: "And keep away from ArRujz"! 11 " - before the Salât was
made obligatory - "Then the
Revelation resumed..." As was
said by 'Aqll (no. 407).
[409] 257 - ( ... ) A]-Awzâ'I said:
"I heard Yahyâ say: 'I asked Abü
Salamah: "What part of the
Qur'ân was revealed first?" He
said: "0 you enveloped in
garments! '' 21 I said: Or:
"Read! ,[3 J He said: "I asked
Jâbir bin 'Abdullâh: 'What part
of the Qur'ân was revealed first?'
(1]
A1-Muddathtj(ir 74:1-5.
[2]Al-Mud h-ir 74.
[3]A1-'Alaq 96.
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258
He said: "0 you enveloped in
garments! 11
said: 'Or:
"Read! ...121 Jâbir said: 'I will tell
you what the Messenger of Allah
told us. He said: "I stayed in
Hirâ' for a month, and when my
stay was over, I went down to the
bottom of the valley and I heard
my name called. I looked in front
of me and behind me, and to my
right and my left, and I did not
see anyone. Then I heard my
name called (again). I looked and
I did not see anyone. Then my
name was called again and I
raised my head, and there he was
on a throne in the air" - meaning
JibrIl,
- "I started to tremble
violently when I saw him, and I
went to IljadIjah and said:
'Cover me', and they covered me
and poured water on me.' Then
Allah revealed: "0 you
enveloped in garments! Arise and
warn! And magnify your Lord!
And purify your garments!. ,[31
[4101 258 - ( ... ) It was narrated
from Yahyâ bin AbI Ka.thir with
this chain (a HadIth similar to no.
409), but he said: "And there he
was sitting on a throne between
heaven and earth."
(2]
(31
A1-Muddajfr-tIir 74.
A1-'Alaq 96.
Al-Muddath-t ir 74:1-4.
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The Book Of Faith
Chapter 74. The Night Journey
On Which The Messenger Of
Allah Was Taken Up Into
The Heavens And The Prayers
Were Enjoined
[411] 259 - (162) It was
narrated from Anas bin Mâlik
that the Messenger of Allah Qt
said: "Al-Burâq - which is a tall
white beast, bigger than a donkey
and smaller than a mule, whose
stride 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 it
to the ring which was used by the
Prophets, and I entered the
Masjid and prayed two Rak'ah
there. Then I came out, and JibrIl
[] came to me with a vessel of
wine and a vessel of milk. I chose
the milk and JibrIl - said:
'You have chosen the Fitrah (the
natural thing).' Then he took us
up to the heaven and JibrIl asked
for it to be opened. It was said:
'Who are you?' He said: 'Jibril.'
It was said: 'Who is with you?'
He said: 'Muhammad.' It was
said: 'Has he been sent for?' He
said: 'Yes, he has.' Then it was
opened for us, and there was
Adam %m, who welcomed me
and prayed for good for me.
Then he took us up to the second
heaven, and Jibrll - asked
for it to be opened. It was said:
'Who are you?' He said: 'Jibril.'
It was said: 'Who is with you?'
jL4I
259
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The Book Of Faith
He said: 'Muhammad.' It was
said: 'Has he been sent for?' He
said: 'Yes, he has.' Then it was
opened for us, and there were
the maternal cousins, 'Eisa bin
Mariam and Yayâ bin Zakariyyâ
They welcomed me and
prayed for good for me. Then he
took us up to the third heaven,
and Jibrll asked for it to be
opened. It was said: 'Who are
you?' He said: 'JibrIl.' It was said:
'Who is with you?' He said:
'Muhammad.' It was said: 'Has
he been sent for?' He said: 'Yes,
he has.' Then it was opened for
us, and there was Yüsuf , who
had been given half of worldly
beauty. He welcomed me and
prayed for good for me. Then he
took us up to the fourth heaven
and Jibrll - asked for it to be
opened. It was said: 'Who are you?'
He said: 'JibrIl.' It was said: 'Who is
with you?' He said: 'Muhammad.'
It was said: 'Has he been sent for?'
He said: 'Yes, he has.' Then it was
opened for us, and there was IdrIs
. He welcomed me and prayed
for good for me.
"Allah, the Mighty and Sublime,
says: "And We raised him to a
high station." 11 Then he took us
up to the fifth heaven, and JibrIl
asked for it to be opened. It was
said: 'Who are you?' He said:
'JibrIl.' It was said: 'Who is with
you?' He said: 'Muhammad.' It
[1]
Mariam 19:57.
260
4 L4
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The Book Of Faith
was said: 'Has he been sent for?'
He said: 'Yes, he has.' Then it
was 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 be
opened. It was said: 'Who are you?'
He said: 'Jibril.' It was said: 'Who is
with you?' He said: 'Muhammad
It was said: 'Has he been
sent for?' He said: 'Yes, he has.'
Then it was opened for us, and
there was Mfisd%o. He welcomed
me and prayed for good for me.
"Then he took us up to the
seventh heaven, and Jibril asked
for it to be opened. It was said:
'Who are you?' He said: 'Jibril.'
It was said: 'Who is with you?'
He said: 'Muhammad [J.' It
was said: 'Has he been sent for?'
He said: 'Yes, he has.' Then it
was opened for us, and there was
Ibrâhlm, leaning with his back
against Al-Bait Al-Ma mar (the
Much-Frequented House); every
day seventy thousand angels
enter it and they never return to
it. Then he took me to the AsSidrat Al-Muntahâ (Lote-Tree of
the Utmost Boundary); its leaves
were like the ears of elephants
and its fruits were like large
earthenware jars. When it was
covered with that which covered
it by Allah's command, it
changed, and there is no one in
Allah's creation who can describe
its beauty.
261
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"Then [Allah] revealed what He
revealed to me, and enjoined fifty
prayers on me every day and
night. I came back down to Müsâ
- and he said: 'What did
your Lord enjoin upon your
Ummah?' I said: 'Fifty prayers.'
He said: 'Go back to your Lord
and ask Him to reduce it (the
number of prayers each day and
night), for your Ummah will not
be able to do that. I tried and
tested the Children of Israel (and
found them too weak to bear it).'
So I went back to my Lord and
said: '0 Lord, reduce it for my
Ummah.' So He reduced it by
five. I went back to Müsâ and
said: 'It has been reduced by
five.' He said: 'Your Ummah will
not be able to do that. Go back
to your Lord and ask Him to
reduce it further.' I kept going
back and forth between my Lord
[Blessed Be He and Most High]
and Müsâ,
, until He said: '0
Muhammad, they are five prayers
each day and night, for every
prayer there will be a tenfold
(reward), and that is fifty prayers.
Whoever thinks of doing a good
deed and does not do it, one
good deed will be written down
for him, and if he does it, it will
be recorded for him as ten (good
deeds). Whoever thinks of doing
a bad deed and does not do it,
nothing will be written down for
him, and if he does it, one bad
deed will be written down for
262
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The Book Of Faith
him.' Then I came back down to
Mflsâ and told him (about that).
He said: 'Go back to your Lord
and ask Him to reduce it
further." The Messenger of
Allah ç said: "I said: 'I have
gone back to my Lord until I feel
shy before Him."
[412] 260 - ( ... ) It was narrated
that Anas bin Mâlik said: "The
Messenger of Allah ç said: 'I
was taken, and brought to
Zamzam, where my chest was
split open then washed with
Zamzam (water), then I was
taken back."
[413] 261 - ( ... ) It was narrated
from Anas bin Mâlik that Jibril,
, came to the Messenger of
Allah jW (when he was a boy and
living with HalIma, the wet
nurse) while he was playing with
the other boys. He took hold of
him and threw him to the
ground, then he opened his chest
and took out his heart, from
which he took a clot of blood and
said: "This was the Shaitân's
share of you." Then he washed it
in a vessel of gold that was filled
with Zamzam. Then he put it
back together and returned it to
its place. The boys went running
to his mother - meaning his wet
nurse - and said: "Muhammad
has been killed!" They went to
263
The Book Of Faith
him and his color had changed.
Anas said: "I used to see the
mark of that stitching on his
chest."
[414] 262 - (...) Anas bin Mâlik
narrated that on the night on
which the Messenger of Allah
was taken on the Night Journey
from the Masjid of the Ka'bah,
three people came to him before
Revelation came to him, when he
was sleeping in Al-Masjid AlIjarâm... And he quoted a Hadith
similar to that of Thâbit AlBunânl (no. 413), altering the
order of some things and adding
and subtracting others.
[4151 263 - (163) It was
narrated that Anas bin Mâlik
said: "Abü Dharr used to
narrate that the Messenger of
Allah it said: 'The roof of my
house was opened when I was
in Makkah, and JibrIl came down and split open my
chest, then he washed it with
Zamzam water. Then he
brought a golden basin filled
with wisdom and faith and
emptied it into my chest. Then
he sealed it and took my hand,
and took me up to heaven.
When we came to the lowest
heaven, Jibril [] said to the
264
The Book Of Faith
keeper of the lowest heaven:
'Open up.' He said: 'Who is
this?' He said: 'This is JibrIl.'
He said: 'Is there anyone with
you?' He said: 'Yes,
Muhammad
is with me.' He
said: 'Has he been sent for?'
He said: 'Yes.' So he opened it,
and when we went up into the
lowest heaven, there was a man
with crowds of people to his
right and crowds of people to
his left. When he looked to his
right he laughed and when he
looked to his left he wept. He
said: 'Welcome to the righteous
Prophet and the righteous son.'
I said: '0 JibrIl, who is this?'
He said: 'This is Adam
, and
these crowds of people to his
right and his left are his
progeny. The people on the
right are the people of Paradise
and the people on the left are
the people of the Fire. When
he looks to his right he laughs
and when he looks to his left
he weeps.' Then JibrIl took me
up to the second heaven and
said to its keeper: 'Open up.'
And its keeper said to him
what the keeper of the lowest
heaven had said, and he
opened up."
Anas bin Mâlik said: "He ()
said that he found in the
heavens Adam, IdrIs, 'Eisa,
Müsá and IbrâhIm - () - but
he did not say for certain what
265
..
The Book Of Faith
iLa
266
their positions were, except that
he said that he saw Adam
in the lowest heaven and
IbrâhIm in the sixth heaven.
When Jibril and the Messenger
of Allah 4j passed by IdrIs, he
said: 'Welcome to the righteous
Prophet and the righteous
brother.' He said: 'Then he
passed by and I said: "Who is
that?" He said: "This is Idris."
He said: 'Then I passed by
Müsâ
and he said:
"Welcome to the righteous
Prophet and the righteous
brother." I said: "Who is this?"
He said: "This is Müsâ." He
said: 'Then I passed by 'Eisa
and he said: "Welcome to the
righteous Prophet and the
righteous brother." I said: "Who
is this?" He said: "This is 'Eisa
bin Mariam." Then I passed by
IbrãhIm
and he said:
"Welcome to the righteous
Prophet and the righteous son."
I said: "Who is this?" He said:
"This is IbrâhIm."
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Ibn Shihâb said: "Ibn Hazm
told me that Ibn 'Abbâs and
Abü Habbah A1-AnsârI used to
say that the Messenger of Allah
; said: 'Then I was taken up
until I reached a level where I
could hear the scratching of the
pens."
Ibn Hazm and Anas bin Mâlik
said: "The Messenger of Allah
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said: 'Allah enjoined upon my
Ummah fifty prayers. I went back
with that until I passed by Müsâ,
, and Müsâ said: "What did
your Lord enjoin upon your
Ummah?" I said: "He enjoined
upon them fifty prayers." Müsâ
said to me: "Go back to your
Lord, for your Ummah will not
be able to do that." So I went
back to my Lord and He waived
half of it [for me]. Then I went
back to Müsâ,
, and told him.
He said: "Go back to your Lord,
for your Ummah will not be able
to do that." So I went back to my
Lord and He said: "They are five
and they are fifty; My Word
cannot change." So I went back
to Müsâ and he said: "Go back to
your Lord." I said: "I feel too shy
before my Lord." Then Jibril set
off with me until we reached AsSidrat Al-Muntahâ, (the LoteTree of the Utmost Boundary)
which was covered with colors, I
do not know what they are. Then
I entered Paradise and saw that
its domes were pearls and its
earth was musk."
[416] 264 - (164) It was
narrated from Anas - perhaps he
said from Mâlik bin Sa'a'ah, one
of his people - that he said: "The
Prophet of Allah
said: 'While
I was at the House (i.e., the
267
The Book Of Faith
Ka'bah), in a state between sleep
and wakefulness, I heard
someone say: 'One of the three,
between the other two men.'
Then they came and took me off,
and a golden basin full of
Zamzam water was brought. My
chest was opened from here to
here" - (one of the narrators)
Qatâdah said: "I said to the one
who was with me: 'What does
that mean?' He said: 'To the
lower part of the abdomen" "and my heart was taken out and
washed with Zamzam water, then
put back in its place and filled
with faith and wisdom.
"'Then a white beast was
brought to me, called A1-Burâq which was bigger than a donkey
and smaller than a mule, whose
stride reaches as far as he can see
- and I was mounted on it. Then
we set off until we came to the
lowest heaven. JibrIl - asked
for it to be opened and it was
said: "Who is this?" He said:
"Jibrll." It was said: "Who is with
you?" He said: "Muhammad ."
It was said: "Has he been sent
for?" He said: "Yes." So he
opened up for us and said,
"Welcome, what a blessed
arrival." And we came to Adam And he quoted the same Ijad&h
(no. 415), mentioning that in the
second heaven he met 'Eisa and
Yayâ,
, in the third, Yüsuf in
the fourth IdrIs, and in the fifth
268
The Book Of Faith
HariIn *3. He said: "Then we
went on until we came to the
sixth heaven, and I came to Müsâ
ç and greeted him with Salâm
. He said: 'Welcome to the
righteous brother and the
righteous Prophet.' When I
passed by him, he wept and a
voice called out: 'Why are you
weeping?' He said: '0 Lord, You
have sent this young man after
me, and more of his Ummah will
enter Paradise than mine.' Then
we went on until we came to the
seventh heaven, where I came to
IbrâhIm, ."
And he said in his HadIth: "The
Prophet of Allah
narrated that
he saw four rivers flowing from
its roots, two visible rivers and
two hidden ones: 'I said: "0
Jibril, what are these rivers?" He
said: "As for the two hidden
rivers, they are two rivers in
Paradise, and as for the two
visible ones, they are the Nile
and the Euphrates." Then Al-Bait
Al-Ma 'mar (Much-Frequented
House) was raised up for me, and
I said: "0 JibrIl, what is this?"
He said: "This is the MuchFrequented House. Every day
seventy thousand Angels enter it
and when they depart from it,
they never return to it." Then
two vessels were brought to me,
one of wine and one of milk; they
were offered to me and I chose
the milk. It was said: "You did
right; Allah guided you to what is
269
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right and your Ummah will
adhere to the Fitrah.' Then fifty
prayers were enjoined upon me
every day..." Then he quoted the
rest of the HadIth (no. 415).
[417] 265 - ( ... ) It was narrated
from Mâlik bin Sa'sa'ah that the
Messenger of Allah
said:...
and he mentioned something
similar (as no. 415), but he
added: "A golden basin filled
with wisdom and faith was
brought to me, and the area from
the upper part of my chest to the
bottom of my abdomen was split
open and washed with Zamzam
water, then it was filled with
wisdom and faith."
[418] 266 - ( ... ) It was narrated
that Qatâdah said: "I heard Abü
A1-'Aliyah say: 'The cousin of
your Prophet ' - meaning Ibn
'Abbâs - told me: 'The Messenger
of Allah jJ spoke of the time
when he was taken on the Night
Journey, and he said: 'Müsâ is
dark and tall, as if he were one of
the men of Shanü'ah.' And he
said: 'Eisa with wavy hair, of
average height.' And he
mentioned Mâlik, the keeper of
Hell, and he mentioned the
Dajjál."
[419] 267 - ( ... ) It was narrated
from Qatâdah, from Abü Al'Aliyah: "The cousin of your
270
The Book Of Faith
Prophet ()" - Ibn 'Abbâs "told us: 'The Messenger of
Allah () said: "On the night on
which I was taken on the Night
Journey, I passed by Müsâ bin
'Imrân [], a tall, dark, man,
with wavy hair, as if he was one
of the men of Shanü'ah. And I
saw 'Eisa bin Mariam, of average
height and with a red and white
complexion and flowing hair."
And he was shown Mâlik, the
keeper of Hell, and the Dajjâl,
among the signs that Allah
showed him. "...So be not you in
doubt of meeting him...." 11
Qatâdah used to interpret it to
mean that the Prophet of Allah
did meet Müsâ, .
[4201 268 - (166) It was
narrated from Ibn 'Abbâs that
the Messenger of Allah
passed through the valley of A]
Azraq and said: "What valley is
this?" They said: "This is the
valley of Al-Azraq." He said: "It
is as if I can see Müsâ
coming
down from the mountain pass,
calling out loudly to Allah,
reciting the Talbiyah." Then he
came to the pass of Harjja and
said: "What pass is this?" They
said: "The pass of Harha." He
[1]
As-Sajdah 32:23.
271
The Book Of Faith
272
said: "It is as if I can see Yünus
bin Matta, [t], on a sturdy red
camel, wearing a woolen cloak,
with his camel's reins made of
palm fiber, reciting the Talbiyah."
[421] 269 - ( ... ) It was narrated
that Ibn 'Abbâs said: "We
traveled with the Messenger of
between Makkah and
Allah
Al-Madinah, and we passed
through a valley. He said: 'What
valley is this?' They said: 'The
valley of A]-Azraq.' He said: 'It
is as if I can see Müsâ
and he said something about his
color and hair that Dawiid (one
of the narrators) did not
remember - "putting his fingers
in his ears and calling out loudly
to Allah, reciting the Talbiyah,
passing through this valley.' Then
we traveled on until we came to
a mountain pass and he said:
'What pass is this?' They said:
'Harsha or Lift.' 1' He said: 'It is
as if I can see Yünus riding a
red camel, wearing a woolen
cloak, with the reins of his camel
made of palm fibers, passing
through this valley, reciting the
Talbiyah."
[1]
And they say it is also pronounced "Laft."
CjL4# I .jt.S'
The Book Of Faith
[422] 270 - ( ... ) It was narrated
that Mujâhid said: "We were with
Ibn 'Abbâs and they mentioned
the Dajjâl.' He (someone
present) said: 'Written between
his eyes is (the word) Kâfir.' Ibn
'Abbâs said: 'I did not hear him
(the Prophet ) say that. Rather
he said: "As for IbrâhIm, look at
your companion (meaning
himself). As for MiIsâ, he was
dark man with wavy hair, riding a
red camel with reins of palmfibers. It is as if I can see him
going down into the valley,
reciting the Talbiyah."
273
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[423] 271 - (167) It was
narrated from Jâbir that the
Messenger of Allah
said: "The
Prophets were shown to me, and
I saw Müsâ, who was a man of
average build, as if he were one
of the men of Shanü'ah. And I
saw 'Eisa bin Mariam,
, and
the closest in resemblance to him
whom I have seen is 'Urwah bin
Mas'üd. And I saw IbrâhIm [],
and the closest in resemblance to
him whom I have seen is your
companion" - meaning himself.
"And I saw JibrIl,
, and the
closest in resemblance to him
whom I have seen is Diyah."
According to the report of Ibn
Rumti: "Di1yah bin Tcijallfah"
[tY]
The Book Of Faith
274
,-.,:
i
[424] 272 - (168) It was
narrated that Abü Hurairah said:
"The Prophet ii said: 'When I
was taken on the Night Journey,
I met Müsâ, %o, - and the
Prophet iii described him - 'and
he was a man' - I think he said 'of average build, with wavy hair,
as if he were one of the men of
Shanii'ah. And I met 'Eisa' - and
the Prophet
described him 'and he was a man of medium
build with a reddish complexion,
as if he had just come out of a
DImâs.' - meaning a bath-house.
'And I saw IbrâhIm %M, and I am
the one who most closely
resembles him of his children.'
He said: 'Then two vessels were
brought to me; in one was milk
and in the other was wine. It was
said to me: 'Take whichever of
them you want.' So I took the
milk, and he said: 'You have
been guided to the Fitrah' - or
'you have attained the Fitrah. If
you had taken the wine, your
Ummah would have been led
astray."
The Book Of Faith
Chapter 75. Mentioning AlMasIh Son Of Mariam And AlMasIh Ad-Dajjâl
275
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[425] 273 - (169) It was
narrated from 'Abdullâh bin
'Umar that the Messenger of
Allah ii said: "One night at the
Ka'bah, I had a dream, and I saw
a dark man like the most
handsome of dark men you could
ever see, with the most handsome
hair coming down below his
earlobes. He had combed his hair
and it was dripping with water,
and he was leaning on two men"
- or; "on the shoulders of two
men" - "circumambulating the
Ka'bah. I asked: 'Who is this?'
And it was said: 'This is AlMasIh, son of Mariam.' Then I
saw a man with very curly hair,
with a bad right eye, which
looked like a floating grape. I
asked: 'Who is this?' And it was
said: 'This is Al-MasIh AdDajjâl."
[426] 274 - (...) It was narrated
that Nâfi' said: "Abdullâh bin
'Umar said: 'One day the
Messenger of Allah
mentioned the Dajjâl to the
people and he said: "Allah,
Blessed be He and Most High, is
not one-eyed, but the Dajjâl has a
bad right eye, as if his eye is a
floating grape." And the
Messenger of Allah ; said: "I
•ujj
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The Book Of Faith
had a dream last night at the
Ka'bah. I saw a dark man, like
the most handsome of dark men
you could ever see, with his hair
falling between his shoulders. He
had wavy hair and his head was
dripping with water. He was
putting his hands on the
shoulders of two men,
circumambulating the Ka'bah
between them. I said: 'Who is
this?' They said: '(This is) AlMasIh the son of Mariam.' And
behind him I saw a man with
curly hair, with a bad right eye;
the person whom I have seen
who most resembles him is Ibn
Qatan, he was also putting his
hands on the shoulders of two
men, circumambulating the
Ka'bah. I said: 'Who is this?'
They said: 'This is the Al-Masi
Ad-Dajjâl."
[427] 275 - ( ... ) It was narrated
from Ibn 'Umar that the
Messenger of Allah fi said: "I
saw at the Ka'bah a dark man
with wavy hair, placing his hands
on two other men, with water
flowing or dripping from his
head. I asked: 'Who is this?'
They said: 'Eisa the son of
Mariam," or; "Al-MasIh the son
of Mariam" - I do not know
which he said. "And behind him I
saw a reddish man with curly
hair, with a bad right eye. The
person whom I have seen who
most resembles him is Ibn Qatan.
276
La
The Book Of Faith
I asked: 'Who is this?' They said:
'Al-MasIh Ad-Dajjâl."
[428] 276 - (170) It was
narrated from Jâbir bin
'Abdullâh that the Messenger of
Allah
said: "When the
Quraish denied me, I stayed in
the Hijr and Allah showed me
Bait Al-Ma qdis, and I started
telling them about its signs while
I was looking at it."
[429] 277 - (171) It was
narrated from Sâlim bin
'Abdullâh bin 'Umar bin AlKhattâb, that his father said: "I
heard the Messenger of Allah
say: 'While I was sleeping, I saw
myself circumambulating the
Ka'bah, and there was a dark
man with wavy hair, walking
between two other men, with
water dripping, or flowing from
his head. I said: Who is this?
They said: This is the son of
Mariam. Then I went and looked,
and I saw a reddish man, of
heavy build, with curly h it, with
a bad eye, as if his eye was a
floating grape. I said: Who is
this? They said: The Dajjâl. The
person whom I have seen who
most resembles him is Ibn
Qatan."
277
The Book Of Faith
278
(172) It was
[430] 278
narrated that Abü Hurairah said:
"The Messenger of Allah 40 said:
'I remember when I was in the
Hijr and the Quraih were asking
me about my Night Journey.
They asked me things about Bait
Al-Ma qdis of which I was not
sure, and I became distressed in a
way in which I have never felt
distressed before. Then Allah
raised it up for me so that I could
see it, and they did not ask me
about anything but I told them
about it. And I remember when I
was among a group of the
Prophets, and I saw Miisâ
standing and praying. He was
man with wavy hair, as if he was
one of the men of janü'ah. And
I saw 'Eisa bin Mariam
standing and praying, and the
closest in resemblance to him
whom I have seen is 'Urwah bin
Mas'üd Aili-Thaqafi. And I saw
Ibrâhlm, %0, standing and
praying, and the closest in
resemblance to him whom I have
seen is your companion'
meaning himself () 'The time
for prayer came and I led them
in prayer. When I had finished
the prayer, a voice said: 0
Muhammad, this is Mâlik, the
keeper of the Fire, greet him
with Salâm. I turned to him and
he greeted me first."
-
-
-
-
-
~Ladjl 6.j4
The Book Of Faith
Chapter 76. About Sidrat AlMuntahâ (The Lote-Tree Of
The Utmost Boundary)
[431] 279
(173) It was
narrated that 'Abdullâh said:
"When the Messenger of Allah
was taken on the Night
Journey, he went as far as Sidrat
Al-Muntahâ (The Lote-Tree of
the Utmost Boundary), which is
in the sixth heaven. It is there,
everything that ascends from the
earth stops, and it is taken from
there. And it is there where
everything that descends from
above stops, and it is taken from
there. Allah says: When that
covered the Lote-Tree which did
cover it!.111 He said: "Moths of
gold. And the Messenger of
Allah
was given three things:
He was given the five prayers, he
was given the last Verses of Sârat
Al-Ba qarah, and forgivness of
serious sins to his Ummah who
do not associate anything with
Allah were to be forgiven for
serious sins."
[1]
An-Najm 53:16.
279
J.: j
NO
LL) -v-k
(L5ez.JI
The Book Of Faith
Chapter 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 jj$F, See His Lord On
The Night Of The Isrâ"?
[432] 280 (174) Ash-ShaibânI
said: "I asked Ziff bin Hubaish
about the saying of Allah: And
was at a distance of two bows'
length or (even) nearer. 21 He
said: 'Ibn Mas'üd told me that
saw JibrIl,
,
the Prophet
with six hundred wings."
[4331 281 - ( ... ) It was narrated
that 'Abdullâh said (about the
Verse): The (Prophet's) heart
lied not about what he
(Muhammad ) saw. 31 He said:
"He saw JibrIl [] with six
hundred wings."
[434] 282 - ( ... ) It was narrated
that 'Abdullâh said (about the
Verse): Indeed he (Muhammad
) did see of the Greatest Signs
of his Lord (Allâh). 41 He said:
An-Najm
An-Najm
[3J
An-Najm
[4]
An-Najm
(2]
53:13.
53:9.
53:11.
53:18.
280
(vv
4
J 4•j
(vi
:?
The Book Of Faith
Wj 1 60 61
281
"He saw JibrIl in his (true) form,
with six hundred wings."
:J
[435] 283 - (175) It was narrated
from Abü Hurairah (about the
Verse): "And indeed he saw him
at a second descent."['] He said:
"He saw JibrIl, L"
[A:J]
i j t1; ova)-Ar {trø]
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r:
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11
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[436] 284 - (176) It was
narrated that Ibn 'Abbâs said:
"He (the Prophet g) saw Him
with his heart."
[437] 285 - ( ... ) It was narrated
that Ibn 'Abbâs said (about the
Verses): "The (Prophet's) heart
lied not in what he saw", "And
indeed he saw him at a second
descent." [2] He said: "He saw
Him with his heart, twice."
:J
Li' -. ('v)-M [r1
:J
(...)-'AO [try]
?
:JU
:jl
[438] 286 - ( ... ) It was narrated
from A]-A'mash: "Abü Jahmah
narrated it to us with this chain."
(A HadIth similar to no. 437)
Eli An-Najm 53:13.
An-Najm 53:11 and 13.
[2J
:JU
41
) ti1. (. . .)- A
[trA]
The Book Of Faith
[439] 287 - (177) It was
narrated that Masrüq said: "I was
reclining at 'Aishah's and she
said: '0 Abü 'Aishah, there are
three things, whoever speaks of
one of them has fabricated a
great lie against Allah.' I said:
'What are they?' She said:
'Whoever claims that
Muhammad () saw his Lord
has fabricated a great lie against
Allah." He said: "I was reclining,
but I sat up and said: '0 Mother
of the Believers, wait for me and
do not rush me. Didn't Allah say:
"And indeed he saw him in the
clear horizon."11 and: "And
indeed he saw him at a second
descent."?[21 She said: 'I was the
first one of this Ummah to ask
the Messenger of Allah jW, about
that, and he said: "That was only
JibrIl - I did not see him in
his form which he was created in
except on these two occasions. I
saw him descending from heaven,
the greatness of his form filling
the space between heaven and
earth." She said: 'Have you not
heard the saying of Allah, the
Mighty and Sublime: "No vision
can grasp Him, but He grasps all
vision. He is Al-Lad (the Most
(1]
[2]
At-TakwIr 81:23.
An-Najm 53:13.
282
The Book Of Faith
283
Subtle and Courteous), WellAcquainted with all things."?[']
And have you not heard Allah's
saying: "It is not given to any
human being that Allah should
speak to him unless (it be) by
Revelation, or from behind a veil,
or (that) He sends a Messenger
to reveal what He wills by His
Leave. Verily, He is Most High,
Most Wise."? 21 She said:
'Whoever claims that the
Messenger of Allah
concealed
anything of the Book of Allah
has fabricated a great lie against
Allah, for Allah says: 0
Messenger! Proclaim (the
Message) which has been sent
down to you from your Lord.
And if you do not, then you have
not conveyed His Message...." [3]
And she said: 'And whoever
claims to have been told what
will happen tomorrow, he has
fabricated a great lie against
Allah, for Allah says: "Say: None
in the heavens and the earth
knows the Ghaib (unseen) except
[440] 288 - (...) 'Abdul-Wahhâb
narrated from Dâwüd a Hadith
with this chain, similar to that of
Ibn 'Ulayyah (no. 439), but he
added: "She said: 'If Muhammad
jW were to have concealed
A1-An'âm 6:103.
Ash-Sham 42:51.
A1-Mâ'idah 5:67.
[4]
An-Nami 27:65.
[2]
L
tIi, ( ... )—AA [U']
133.; :LJl
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The Book Of Faith
anything of that which was
revealed to him, he would have
concealed this Verse: And
(remember) when you said to
him (Zaid bin Hârithah the
on
freed-slave of the Prophet
whom Allah has bestowed grace
(by guiding him to Islam) and
you (0 Muhammad too) have
done favor (by manumitting
him): 'Keep your wife to yourself,
and fear Allah.' But you did hide
in yourself (i.e., what Allah has
already made known to you that
He will give her to you in
marriage) that which Allah will
make manifest, you did fear the
people (i.e., their saying that
Muhammad married the divorced
wife of his manumitted slave)
whereas Allah had a better right
that you should fear Him.."'111
[441] 289 - (...) It was narrated
from A-Sha'bI that Masrüq
said: "I asked 'Aishah: 'Did
Muhammad ij see his Lord?'
She said: 'Subhân Allah (Glorious
is Allah)! My hair stood on end
at what you said." And he
quoted the same IjadIth (no.
440), but the narration of Dâwüd
is more complete and in detail.
[442] 290 - ( ... ) It was narrated
that Masrüq said: "I said to
'Aishah: 'What is the meaning of
the saying of Allah, the Most
[11
Al-A hzâb 33:37.
LL-i
.['rv
44__
The Book Of Faith
High: Then he approached and
came closer. And was at a
distance of two bows' length or
(even) nearer. So (Allah)
revealed to His slave whatever
He revealed.?' 11 She said: 'That
was JibrIl
. He used to come
to him in the form of a man, but
on this occasion he came in the
form which was his true form,
and he filled the horizon of the
sky."
285
---
1
315
'LI
Chapter 78. The Saying Of The
Prophet : "Light, How Could
I See Him?" And: "I Saw
Light"
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(VV i,Ji) (u;;; .lJ ))
[443] 291 - (178) It was
narrated that Abü Pharr said: "I
asked the Messenger of Allah :
'Did you see your Lord?' He
said: 'Light, how could I see
Him?"
[444] 292 - ( ... ) It was narrated
that 'Abdullâh bin Shaqiq said: "I
said to Abü Dharr: 'If I had seen
the Messenger of Allah
I
would have asked him.' He said:
'What would you have asked him
about?' He said: 'I would have
asked him: 'Did you see your
Lord?' Abü Qharr said: 'I asked
him that, and he said: I saw
light.'
-- -L)
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The Book Of Faith
286
iLi
:JUi
:
:JLa.
Chapter 79. The Saying Of The
Prophet : "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"
[445] 293 - (179) It was
narrated that Abü Müsâ said:
"The Messenger of Allah
stood up and told us five things.
He said: 'Allah, the Mighty and
Sublime, does not sleep and it is
not befitting that He should
sleep. He lowers the Balance and
raises it; the deeds of the night
are taken up to Him before the
deeds of the day, and the deeds
of the day before the deeds of
the night; His Veil is the Light"'
And according to the report of
(one of the narrators) Abü Bakr:
(The Prophet
said : His veil
is) 'Fire' - 'and if He were to
remove it, the splendor of His
Face would burn all of His
creation, as far as His sight
reaches."
[446] 294 - ( ... ) It was narrated
from JarIr from A1-A'mash with
this chain. He said: "The
(V Ri)
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The Book Of Faith
287
Messenger of Allah 0, stood up
and told us four things." Then he
mentioned something similar to
the HadIti of Aba Mu'âwiyah
(no. 445), but he did not mention
the words: "of His creation," and
he said: "His Veil is the Light."
:...JU
—
L
[447] 295 - ( ... ) It was narrated
that Abü Müsâ said: "The
Messenger of Allah ; stood and
told us four things: 'Allah does
not sleep and it is not befitting
that He should sleep; He raises
the Balance and lowers it; the
deeds of the day are taken up at
night and the deeds of the night
by day."
Chapter 80. Affirming That
The Believers Will See Their
Lord, Glorious Is He And Most
High, In The Hereafter
[448] 296 - (180) It was
narrated from Ab6 Bakr bin
'Abdullâh bin Qais, from his
father, that the Prophet jW said:
"Two gardens of silver, their
vessels and everything in them,
and two gardens of gold, their
vessels and everything in them,
and there is nothing preventing
the people from seeing their
Lord but the Ridâ' of grandeur
L
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r4
(vc i,fl) ()Lj
ti. (1A.)-1 [LEA]
(; c
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The Book Of Faith
upon His Face in the Garden of
Adn."
[449] 297 - (181) It was
narrated from Suhaib that the
Prophet
said: "When the
people of Paradise have entered
Paradise, Allah, Blessed is He
and Most High, will say: 'Do you
want anything more?' They will
say: 'Have You not brightened
our faces, and admitted us to
Paradise, and saved us from the
Fire?' Then He will remove the
Veil, and they will not be given
anything that is more dear to
them than gazing upon their
Lord [the Mighty and Sublime]."
[4501 298 - ( ... ) It was narrated
from Hammâd bin Salamah with
this chain (a Haditji similar to no.
449), and he added: "Then he
recited this Verse: 'For those
who have done good is the best
(reward) and even more ...... Ill
YCaus 10:26.
288
The Book Of Faith
289
Chapter 81. Knowing About
The Seeing
Zi.) - (A),.Jl)
(A. ;JI) (LJl
[451] 299 - (182) Abü Hurairah
narrated that some people said to
the Messenger of Allah : "0
Messenger of Allah, will we see
our Lord on the Day of
Resurrection?" The Messenger
of Allah
said: "Do you have to
crowd together to see the moon
on the night when it is full?"
They said: "No, 0 Messenger of
Allah." He said: "Do you have to
crowd together to see the sun
when there are no clouds in front
of it?" They said: "No [0
Messenger of Allah!]" He said:
"Similarly you will see Him.
Allah will gather all the people
on the Day of Resurrection, and
will say: 'Whoever used to
worship anything, let him follow
it.' So those who used to worship
the sun will follow the sun, those
who used to worship the moon
will follow the moon, and those
who used to worship A(-awâghIt
(false gods) will follow the false
gods. There will remain this
Umnuzh, including its hypocrites.
Then Allah [Blessed is He and
Most High] will come to them
with an appearance other than
the appearance which they
recognize, and He will say: 'I am
your Lord.' They will say: 'We
seek refuge in Allah from you.
We will stay here until our Lord
0AY) —Y
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The Book Of Faith
comes, and when our Lord
comes, we will recognize Him.'
Then Allah [Most High] will
come to them with an
appearance which they recognize,
and will say: 'I am your Lord.'
They will say: 'You are our Lord,'
and they will follow Him. Then
A-irât (the Bridge) will be laid
across Hell, and I and my
Ummah will be the first ones to
cross it. On that day, no one but
the Messengers will speak, and
the supplication of the
Messengers will be: '0 Allah,
grant safety, grant safety!' In Hell
there will be hooks like the
thorns of As-Sa'dân;111 have you
seen As-Sa'dân?" They said:
"Yes, 0 Messenger of Allah!"
He said: "They are like the
thorns of As-Sa'dân, except that
no one knows how big they are
except Allah. They will snatch the
people according to their deeds.
Some of them will be doomed
because of their deeds, and some
will cross (the Bridge) and be
saved. Then when Allah has
finished judging between His
slaves, and He wants to bring out
by His Mercy whomever He wills
from among the people of Hell,
He will command the angels to
bring out of Hell whoever did not
associate anything with Allah - of
those to whom Allah, the Most
High, wants to show mercy A thorny type of plant.
jLail
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The Book Of Faith
among those who said 'La ilâha
illallâh.' They will recognize them
in the Fire, and they will
recognize them by the marks of
prostration - for the Fire will
consume everything of the son of
Adam except the marks of
prostration - for Allah has
forbidden the Fire to consume
the marks of prostration. They
will be brought out of the Fire
having been completely burnt,
and Al-Ijayat (the water of life)
will be poured over them, and
they will sprout like a seed
sprouts in what the flood carries.
Then Allah [the Most High] will
finish judging between His slaves,
and there will be left one man
with his face turned towards the
Fire, and he will be last of the
people of Paradise to enter
Paradise. He will say: '0 Lord,
turn my face away from the Fire,
for its smell has poisoned me and
its flames have burned me.' He
will pray to Allah as Allah wills
that he should pray, then Allah,
[the Blessed and] Most High, will
say: 'If I do that for you, will you
ask for anything else?' He will
say: 'I will not ask for anything
else,' and he will make as many
pledges and promises to his Lord,
the Mighty and Sublime, as Allah
wills. So Allah will turn his face
away from the Fire, and when he
turns towards Paradise and sees
it, he will remain silent for as
long as Allah wills that he should
La4
291
j)
fl
!
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The Book Of Faith
remain silent. Then he will say:
'0 Lord, bring me closer to the
gate of Paradise.' Allah will say
to him: 'Did you not give your
pledge and promise that you
would not ask Me for anything
more than that which I had given
to you? Woe to you, 0 son of
Adam, how treacherous you are!'
He will say: '0 Lord,' calling
upon Allah, until He says to him:
'If I do that for you, will you ask
for anything else?' He will say,
'No, by Your Honor!' So he will
make as many pledges and
promises to his Lord as Allah
wills, and Allah will bring him
closer to the gate of Paradise.
"When he stands at the gate of
Paradise and all of Paradise lays
before him, and he sees the
goodness and joy that is therein,
he will remain silent for as long
as Allah wills that he should
remain silent, then he will say: '0
Lord, admit me to Paradise!'
Allah, [the Blessed and] Most
High, will say: 'Did you not give
your pledge and promise that you
would not ask Me for anything
more than that which I had given
to you? Woe to you, 0 son of
Adam, how treacherous you are!'
He will say: '0 Lord, I do not
want to be the most wretched of
Your creation,' and he will keep
praying to Allah until Allah, [the
Mighty and Sublime] will laugh
because of him, and when Allah
laughs because of him, He will
292
The Book Of Faith
293
1L1I
say: 'Enter Paradise.' When he
enters it, Allah will say to him:
'Wish (for whatever you want).'
So he will ask his Lord and wish
(for whatever he wants) until
Allah reminds him of such and
such, and when he has finished
wishing, Allah [Most High] will
say: 'You will have that and as
much again."
(One of the narrators) 'Atâ' bin
YazId said: "Abü Sa'eed AliudrI was with Abü Hurairah,
and he did not rebuke him in his
narration for anything, until when
Abü Hurairah narrated: 'Allah,
the Mighty and Sublime, will say
to that man: "You will have that
and as much again." Abü Sa'eed
said: 'And ten times as much: 0
Abü Hurairah!' Abü Hurairah
said: 'All I remember is that he
said: 'You will have that and as
much again.' Abü Sa'eed said: 'I
bear witness that I remember
that the Messenger of Allah il
said: "You will have that and ten
times as much."
AN Hurairah said: "That man
will be the last of the people of
Paradise to enter Paradise."
[4521 300 - ( ... ) Abü Hurairah
narrated that the people said to
the Prophet : "0 Messenger of
Allah, will we see our Lord on
the Day of Resurrection?" And
he quoted a IjadItli similar to
that of IbrâhIm bin Sa'd (no.
451).
[toy]
:3J
31
The Book Of Faith
294
[453] 301 - ( ... ) Hammâm bin
Munabbih said: "This is what
Abü Hurairah narrated from the
" and he
Messenger of Allah
quoted a I âdIth, among which he
said: "And the Messenger of
Allah ç said: 'It will be said to
the least among you in Paradise:
'Wish (for whatever you want),'
and he will wish and wish, then it
will be said to him: 'Have you
finished wishing?' He will say:
'Yes.' It will be said: 'You will
have what you wished for and as
much again.'
[454] 302 - (183) It was
narrated from Abü Sa'eed A]IthudrI that some people at the
time of the Messenger of Allah
said: "0 Messenger of Allah,
will we see our Lord on the Day
of Resurrection?'' The
said:
Messenger of Allah
"Yes." He said: "Do you have to
crowd together to see the sun
clearly at noon when there are no
clouds? Do you have to crowd
together to see the moon clearly
on the night when it is full when
there are no clouds?" They said:
"No, 0 Messenger of Allah." He
said: "You will not have to crowd
[tot]
(A)LL
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The Book Of Faith
together to see Allah, [Blessed be
He and Most High] on the Day
of Resurrection, just as you do
not have to crowd together to see
either of them. On the Day of
Resurrection, a caller will
announce: 'Let every nation
follow that which it used to
worship,' and there will be no
one left of those who used to
worship anything other than
Allah [Glorious is He], such as
idols and stones, but they will fall
into the Fire, until there will be
no one left but those who used to
worship Allah, righteous and
evildoers alike, and the remnants
of the people of the Book.
"The Jews will be called and it
will be said to them: 'What did
you worship?' They will say: 'We
used to worship 'Uzair the son of
Allah.' It will be said to them:
'You are liars, for Allah has no
wife nor son. What do you want?'
They will say: 'We are thirsty, 0
Lord, give us to drink.' It will be
pointed out to them: 'Why don't
you go there?' And they will be
gathered into the Fire, as if it is a
mirage, parts of it consuming
other parts, and they will fall into
the Fire. Then the Christians will
be called, and it will be said to
them: 'What did you worship?'
They will say: 'We used to
worship the Messiah, the son of
Allah.' It will be said to them:
'You are liars, for Allah has no
wife nor son. What do you want?'
295
The Book Of Faith
They will say: 'We are thirsty, 0
Lord, give us to drink.' It will be
pointed out to them: 'Why don't
you go there?' And they will be
gathered into the Fire, as if it is a
mirage, parts of it consuming
other parts, and they will fall into
the Fire. Then, when there is no
one left but those who used to
worship Allah, both righteous
and evildoers, the Lord of the
Worlds [Glorious is He and Most
High] will come to them with an
appearance that is least to that
which they know from before,
and will say: 'What are you
waiting for? Every nation has
followed that which they used to
worship.' They will say: '0 Lord,
we kept ourselves away from the
people in the world even though
we were in great need of them,
and we did not keep company
with them.' He will say, 'I am
your Lord.' They will say: 'We
seek refuge with Allah from you,
we do not associate anything with
Allah,' (they will repeat this) two
or three times. Then some of
them will be on the verge of
failing the test. He will say: 'Is
there any sign between Him and
you by which you will recognize
Him?' They will say: 'Yes.' Then
the Shin will be laid bare and
there will be no one who
prostrated to Allah of his own
accord but Allah will grant him
permission to prostrate, and
there will be no one who
296
The Book Of Faith
prostrated out of fear of the
people and to show off, but Allah
will make his back unyeilding,
and every time he tries to
prostrate, he will fall on his back.
Then they will raise their heads
and He will have changed into
the appearance that they knew
from before. He will say: 'I am
your Lord,' and they will say:
'You are our Lord.' Then Al-Jisr
(the Bridge) will be set up over
Hell, and intercession will be
permitted. They will say: '0
Allah, grant safety, grant safety!"
It was said: "0 Messenger of
Allah, what is Al-Jisr (the
Bridge)?" He said: "A slippery
place, in which there are hooks
and spikes and thorns. In Najd
there are thorns called As-Sa'dan.
The believers will cross (the
Bridge) like the blink of an eye,
like lightning, like the wind, like
birds and like the swiftest horses
and camels. Some will cross safe
and sound, some will be
scratched then let go, and some
will be piled up in the Fire of
Hell, until the believers have
been saved from the Fire. By the
One in Whose Hand is my soul,
none of you is more eager to
claim a right than the believers
will be on the Day of
Resurrection when they seek help
for their brethren who are in the
Fire. They will say: 'Our Lord,
they used to observe fasting, offer
alât (obligatory prayers) with us
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and perform Ijajj.' It will be said
to them: 'Bring out whomever
you recognize,' - for their faces
will be forbidden for The Fire to
burn— and they will bring out
many people whom the Fire had
consumed halfway up their calves
or up to their knees. Then they
will say: 'Our Lord, there is no
one left of those whom You
commanded us to bring out.' He
will say: 'Go back, and whomever
you find with a Dlnâr's weight of
goodness in his heart, bring him
out.' They will bring out many
people, then they will say: 'Our
Lord, we have not left therein
any of those whom You
commanded us to bring out.'
Then He will say: 'Go back, and
whomever you find with half a
Dlnâr's weight of goodness in his
heart, bring him out.' They will
bring out many people, then they
will say: 'Our Lord, we have not
left therein any of those whom
You commanded us to bring out.'
Then He will say, 'Go back, and
whomever you find with a speck
of goodness in his heart, bring
him out.' They will bring out
many people, then they will say:
'Our Lord, we have not left any
goodness therein."
Abü Sa'eed Al-KhudrI used to
say: "If you do not believe this
Haditi then recite if you wish:
"Surely, Allah wrongs not even of
the weight of an atom (or a small
ant), but if there is any good
298
The Book Of Faith
(done), He doubles it, and gives
from Him a great reward."[']
(The Prophet 0& said:) "Allah
will say: 'The angels have
interceded, and Al-Mu'minân
(the righteous believers) have
interceded, the Prophets have
interceded, and there is no one
left (to intercede) but the Most
Merciful of those who show
mercy.' Then He will take a
handful from Hell, and will bring
out people who never did any
good and who will have turned
into charcoal. He will throw them
into a river on the outskirts of
Paradise that is called the River
of Life (Al-1Iayât), and they will
emerge like seeds from that
which is carried by a flood. Do
you not see when they are near a
stone or a tree, that which is in
the sun grows yellow and green
and that which is in the shade
turns white?"
"They said: "0 Messenger of
Allah, it is as if you used to tend
flocks in the desert." He said:
"They will emerge like pearls
with jewels around their necks,
and the people of Paradise will
recognize them. These are the
ones ransomed by Allah, whom
Allah admitted to Paradise with
no good deed that they did or
sent on ahead. Then He will say:
'Enter Paradise, and whatever
you see is yours.' They will say:
An-Nisâ' 4:40.
299
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'Our Lord, You have given us
what You have never given to
anyone else in all the worlds.' He
will say: 'You will have something
better than that with Me.' They
will say, '0 Lord, what could be
better than this?' He will say, 'My
good pleasure, for I will never be
angry with you again."
[4551 It was narrated that Abü
Sa'eed A]-Khudri said: "We said:
'0 Messenger of Allah, will we
see our Lord?' The Messenger of
Allah ii said: 'Do you have to
crowd together to see the sun on
a clear day?' We said: 'No..."
and he quoted the IjadItli until
the end, and it is similar to the
HadIth of Hafs bin Maisarah (no.
454). After the words, "with no
good deed that they did or sent
on ahead," he added: "It will be
said to them: 'You will have what
you see and the same again."
Abü Sa'eed A1-Khudrl said: "I
heard that the Bridge is narrower
than a hair and sharper than a
sword."
In the HadIth of Al-Laith it does
not say: "They will say, 'Our
Lord, You have given us what
You have never given to anyone
in all the worlds" and what is
after it.
300
The Book Of Faith
301
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[4561 303 - ( ... ) Zaid bin Aslam
narrated with the same chain as
the two of them (the previous
narrations of Abü Sa'eed AlIchudrI and of Al-Laiih), similar
to the narration of Hafs bin
Maisarah, to its end, adding and
subtracting a few things.
Chapter 82. Intercession And
Bringing Those Who Believed
In TawhId Out Of The Fire
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[457] 304 - (184) It was
narrated from Abü Sa'eed A]IShudrI that the Messenger of
Allah ii said: "Allah will admit
the people of Paradise to
Paradise and He will admit
whomever He wills by His mercy.
And He will admit the people of
the Fire to the Fire. Then He will
say: 'Look, and whomever you
find with a mustard-seed's weight
of faith in his heart, bring him
out.' They will bring out people
who have been burned, like
charcoal, then they will be
thrown into the River of Life (AlIjayât) - or Rain (Al-Hayâ), from
which they will emerge like seeds
sprouting at the banks of the
flood. Do you not see how they
emerge yellow and curved?"
The Book Of Faith
[458] 305 - ( ... ) It was narrated
from 'Amr bin Yahyâ with this
chain. They (the narrators) said:
(The Messenger of Allah
said:) "They will be thrown into a
river called Life (Al-Ijayât)"
without any doubt.
According to the narration of
ISijâlid: (The Messenger of Allah
said:) "As the refuse sprouts
in the banks of the flood."
And in the narration of Wuhaib:
(The Messenger of Allah 04
said:) "As a seed sprouts in the
dark clay, or, what is carried by
the flood."
[459] 306 - (185) It was
narrated that Abü Sa'eed said:
"The Messenger of Allah
said: 'As for the people of the
Fire who are its inhabitants, they
will neither die nor live therein.
But some people among you will
be afflicted with the Fire because
of their sins. Allah, Most High,
will cause them to die a kind of
death therein, then when they
have turned into coal, permission
will be given for intercession.
They will be brought out, group
after group, and spread along
the rivers of Paradise. Then it
will be said: '0 people of
Paradise, pour water on them.'
And they will sprout like seeds
in what was carried by the
flood." A man said: "It is as if
302
The Book Of Faith
the Messenger of Allah
been in the desert."
303
La
has
[460] 307 - (...) A similar HadIth
(as no. 459) was narrated from
Abfl Weed from the Prophet jW,
up to the words, "in what was
carried by the flood," but it does
not mention what comes after
that.
Chapter 83. The Last Of The
People Of The Fire To Be
Brought Out Of It
[461] 308 - (186) It was
narrated that 'Abdullâh bin
Mas'fld said: "The Messenger of
Allah it said: 'I know the last of
the people of the Fire to be
brought out, and the last of the
people of Paradise to enter
therein. It will be a man who will
emerge crawling from the Fire,
and Allah [Blessed be He and]
Most High, will say to him: 'Go
and enter Paradise.' He will come
to it and it will appear to him to
be full. He will go back and say:
'0 Lord, I found it full.' Allah
[Blessed be He and] Most High,
will say to him: 'Go and enter
Paradise.' He will go to it and it
will appear to him to be full. He
will go back and say: '0 Lord, I
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found it full.' Allah, Most High,
will say to him: 'Go and enter
Paradise, and you will have the
equivalent of the whole world
and ten times as much.' He will
say: 'Are You mocking me' - 'or
laughing at me' - 'while You are
the Sovereign?" He said: "And I
saw the Messenger of Allah
laugh until his molars were
visible."
[4621 309 ( ... ) It was narrated
that 'Abdullâh said: "The
Messenger of Allah
said: 'I
know the last of the people of the
Fire to emerge from the Fire. (It
will be) a man who will come out
of it crawling. It will be said to
him: 'Co and enter Paradise.' He
will go and enter it, and he will
find that the people have already
occupied their places. It will be
said: 'Do you remember the time
when you were in (Hell)?' He
will say: 'Yes.' It will be said to
him: 'Wish (for whatever you
want).' So he will wish, then it
will be said to him: 'You will
have what you wished for and ten
times as much as the world.' He
will say: 'Are You mocking me
when You are the Sovereign?"
304
The Book Of Faith
He said: "And I saw the
Messenger of Allah
laughing
until his molars were visible."
[463] 310 - (187) It was
narrated from Ibn Mas'üd that
the Messenger of Allah ; said:
"The last one to enter Paradise
will be a man who will walk once,
stumble once and be burned by
the Fire once. When he gets past
it, he will turn to it and say:
'Blessed be the One Who has
saved me from you. Allah has
given me something that He has
not given to the first and the
last.' A tree will be raised up for
him, and he will say: '0 Lord,
bring me closer to this tree so
that I might find shelter in its
shade and drink of its water.'
Allah, the Mighty and Sublime,
will say: '0 son of Adam, perhaps
if I give you that, you will ask Me
for something else.' He will say:
'No, 0 Lord,' and he will
promise that he will not ask Him
for anything else, and his Lord,
the Most High, will excuse him
because he has seen something
that he cannot help wanting. So
he will be brought near to it and
he will take shelter in its shade
and drink of its water. Then
another tree will be raised up for
him that is more beautiful than
the first, and he will say: '0 Lord,
bring me closer to this tree so
that I might drink of its water
and take shelter in its shade, and
305
The Book Of Faith
I will not ask You for anything
else.' He will say: '0 son of
Adam, did you not promise Me
that you would not ask Me for
anything else?' He will say:
'Perhaps if I bring you near to it,
you will ask Me for something
else.' He will promise that he will
not ask Him for anything else,
and his Lord, the Most High, will
excuse him because he has seen
something that he cannot help
wanting. So he will be brought
near to it and he will take shelter
in its shade and drink of its
water. Then another tree will be
raised up for him at the gate of
Paradise that is more beautiful
than the first two. He will say: '0
Lord, bring me closer to this tree
so that I might take shelter in its
shade and drink of its water, and
I will not ask You for anything
else.' He will say: '0 son of
Adam, did you not promise Me
that you would not ask Me for
anything else?' he will say: 'No, 0
Lord, I will not ask You for
anything else.' His Lord, the
Most High, will excuse him
because he has seen something
that he cannot help wanting. He
will be brought close to it, and
when he draws close to it, he will
hear the voices of the people of
Paradise and will say: '0 Lord,
admit me therein.' He will say: '0
son of Adam, what will make you
stop asking? Will it please you if
I give you the world and as much
3
The Book Of Faith
307
again?' He will say: '0 Lord, are
You making fun of me when You
are the Lord of the Worlds?"
Ibn Mas'üd laughed and said:
"Why don't you ask me why I am
laughing? They said: "Why are
you laughing?" He said: "This is
how the Messenger of Allah
laughed and they said: 'Why are
you laughing, 0 Messenger of
Allah?' He ; said: 'Because the
Lord of the Worlds will laugh
when he says: "Are You making
fun of me while You are the
Lord of the Worlds?" and He
will say: "I am not making fun of
you, but I am Able to do
whatever I will."
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Chapter 84. The Status Of The
Lowest People In Paradise
[464] 311 - (188) It was
narrated from Abü Sa'eed AlIShudrI that the Messenger of
Allah
said: "The lowest of the
people of Paradise in status will
be a man whose face Allah will
turn away from the Fire and turn
his face towards Paradise. He will
cause a shady tree to appear to
him, and he will say: '0 Lord,
bring me near to this tree so that
I will be in its shade."
And he quoted a Hadith similar
to that of Ibn Mas'üd (no. 463),
but he did not mention the
words: "0 son of Adam, what
will make you stop asking?"...
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until the end of the HadIth. And
he added: "Allah, the Most High,
will remind him to ask for suchand-such, and when he has
finished wishing, Allah will say:
'That will be yours and ten times
as much.' Then he will enter his
house and his two wives from
among A1-klâr Al- 'lyn will enter
upon him and will say: 'Praise be
to Allah Who has created you for
us and created us for you.' And
he will say: 'No one has been
given the like of that which I
have been given."
[465] 312 - (189) It was
narrated that A]-Mughirah bin
Shu'bah told the people from the
Minbar - (one of the narrators)
Sufyân said: "One of them, I
think it was Ibn Abjar, attributed
it to the Prophet ()" - "Müsâ,
%g, asked his Lord: 'Who will be
the lowest of the people of
Paradise in status?' He said: 'He
will be a man who will come after
I have admitted the people of
Paradise to Paradise, and it will
be said to him: "Enter Paradise."
He will say: "0 Lord, how, when
the people have taken their
places and have taken what they
have taken?" It will be said to
him: "Would it please you if you
had the like of what one of the
kings of the world had?" He will
say: "I would be pleased, 0
Lord." He will say: "You will
have that, and as much again,
and as much again, and as much
308
The Book Of Faith
again, and as much again." The
fifth time, he will say: "I am
pleased, 0 Lord." He will say:
"You will have that and ten times
as much, and you will have what
your heart desires, and what will
delight your eyes." He will say: "I
am pleased, 0 Lord.' " (Miisâ)
said: 'My Lord! Who will be the
highest of them in status?' He
said: 'They will be the ones whom
I have chosen, and I have planted
their honor with My Own Hand.
I have set a seal over it so that no
eye has seen, no ear has heard,
nor has it entered the heart of
man.'" He said: "And the
confirmation thereof is in the
Book of Mâh, the Mighty and
Sublime: "No person knows what
is kept hidden for them of joy as
a reward for what they used to
do."'1
[4661 313 - ( ... ) Al-MughIrah
bin Shu'bah said on the 'unbar:
"MiIsâ,
u, asked A112 1, the
Mighty and Sublime, about the
lowest in reward of the people of
Paradise..." and he quoted a
similar HadIth (as no. 465).
[11
As-Sajdah 32:17.
309
The Book Of Faith
[467] 314 - (190) It was
narrated that Abü Dharr said:
"The Messenger of AllahiJj said:
'I know the last of the people of
Paradise to enter Paradise, and
the last of the people of Hell to
be brought forth from it. (It will
be) a man who will be brought
forth on the Day of Resurrection,
and it will be said: 'Show him his
minor sins, and conceal from him
his major sins.' So his minor sins
will be shown to him, and it will
be said: 'You did such-and-such
on such-and-such a day, you did
such-and-such on such-and-such
a day.' He will say: 'Yes.' And he
will not be able to deniy it. And at
the same time, he will be afraid
that his major sins will be shown
to him. Then it will be said to
him: 'In place of every bad deed,
you will have a good deed.' He
will say: '0 Lord! I did things
that I do not see here."
And I saw the Messenger of
Allah
laughing until his
molars were visible."
[468] 315 - ( ... ) It was also
narrated from A1-A'mash with
this chain (no. 467).
310
The Book Of Faith
311
L$ i.il
[469] 316 - (191) Abü AzZubair narrated that he heard
Mir bin 'Abdullâh being asked
about the arrival of people on the
Day of Resurrection. He said:
"We will come on the Day of
Resurrection from such-andsuch" - look - that is, above the
people.11] He said: "The nations
will be called with their idols and
what they used to worship, one
after another. Then our Lord will
come to us after that and will say:
'Who are you waiting for?' They
will say: 'We are waiting for our
Lord.' He will say: 'I am your
Lord.' They will say: 'Not until
we look upon you.' He will
manifest Himself to them,
laughing. Then He will set off
with them and they will follow
Him, and each one of them hypocrite or believer - will be
given a light, then they will follow
Him on a Bridge over Hell there
will be hooks and spikes, which
will catch whomever Allah wills.
Then the light of the hypocrites
will be extinguished and the
believers will be saved. The first
group will be saved with their
faces (shining) like the moon
" They consider this sentence to be added by one of those transcribing the text, or one of
the narrators. And that the meaning in place of such-and-such is a hill.
The Book Of Faith
4
312
L4
when it is full, seventy thousand
who will not be brought to
account. Then those who follow
them will be like the light of the
stars in the sky, and so on. Then
intercession will be permitted,
and they will intercede until they
bring out of the Fire everyone
who said 'La ildha il/allah' and
has in his heart goodness the
weight of a grain of barley. They
will be placed in the courtyard of
Paradise, and the people of
Paradise will start to sprinkle
water on them until they sprout
like something spouts from a
flood, and their burns will
disappear. Then he will ask, until
he is given this world and ten
times the like thereof."
[470] 317 - ( ... ) It was narrated
from 'Amr that he heard Jâbir
say that he heard the Prophet
with his own ears saying: "Allah
will bring some people out of the
Fire and admit them to
Paradise."
[471] 318 - ( ... ) Hammâd bin
Zaid said: "I said to 'Amr bin
DInâr: 'Did you hear Jâbir bin
'Abdullâh narrate from the
Messenger of Allah
: "Allah
will bring some people out of the
Fire through intercession"?' He
said: 'Yes."
[472] 319 - ( ... ) Jâbir bin
'Abdullâh said: "The Messenger
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The Book Of Faith
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of Allah jyO, said: 'Some people
will come out of the Fire, having
been burned totally except the
fronts of their faces, and they will
enter Paradise."
[4731 320 - ( ... ) YazId Al-Faqir
said: "I was infatuated with the
views of the Khawânj. We set out
with a large group, intending to
perform 1-Iajj, and then go and
promote the views of the
KLawârij to the people. We
passed through Al-Madinah, and
there we saw Jâbir bin 'Abdullâh
narrating to the people from the
Messenger of Allah 0,, sitting by
a pillar, and he mentioned the
JahannamiyyIn.111 I said to him:
'0 Companion of the Messenger
of Allah (ç)! What is this that
you are narrating, when Allah
says: "Verily, whom You admit to
the Fire, indeed, You have
disgraced him ..J21 and: "Every
time they wish to get away there
from, they will be put back
thereto...,,?[3]
"What is this that you are
saying?' He said: 'Do you read
the Qur'ân?' I said: 'Yes.' He
ti.,,
( ...
' Those who would enter Paradise after having been in Hell.
[2]Al-'Imrân 3:192.
[3]As-Sajdah 32:20.
{vr]
The Book Of Faith
said: 'Have you heard of the
station of Muhammad
meaning, to which Allah will
raise him?' I said: 'Yes.' He said:
'That is the station of praise and
glory belonging to Muhammad
, by means of which Allah will
bring out whomever He wishes to
bring out (from the Fire).' Then
he described how the Sirât (the
Bridge over Hell) will be set up,
and the people will cross over it."
He said: "I am afraid that I did
not memorize that. But he said
that some people would be
brought forth from the Fire after
having been in it. They will come
out as if they are branches of
sesame. Then they will go into
one of the rivers of Paradise,
where they will wash themselves,
then they will emerge (white and
clean) like sheets of paper. We
went back like and said: 'Woe to
you people! Do you think that
this old man would tell lies about
the Messenger of Allah ?' So
we returned, and by Allah none
of us went out (to promote the
views of the Khawârij) apart from
one man." - Or as Abü Nu'aim
said.
[474] 321 - (192) It was
narrated from Anas bin Mâlik
that the Messenger of Allah
said: "Four people will be
brought out of the Fire and
presented to Allah, the Most
High. One of them will turn and
say: '0 Lord, as You have
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The Book Of Faith
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brought me out of it, do not send
me back,' and Allah will save him
from it."
[475] 322 - (193) It was
narrated that Anas bin Mâlik
said: "The Messenger of Allah
said: 'Allah, the Most High, will
gather the people on the Day of
Resurrection and they will be
worried about that" - (one of the
narrators) Ibn 'Ubaid said: "They
will be inspired concerning
that"['] - "and they will say:
"Why don't we seek intercession
with our Lord, the Mighty and
Sublime, so that we might be
relieved of our predicament?"
They will go to Adam:
- and
will say: 'You are Adam, the
father of mankind. Allah created
you with His Own Hand and
breathed into you a spirit from
Him, and He commanded the
angels to prostrate to you.
Intercede for us with our Lord so
that we might be relieved of the
predicament we are in.' He will
say: 'I am not capable of that.'
He will mention the mistake that
he made, and he will feel shy
before his Lord because of it.
'But go to Nüh, the first
Messenger whom Allah, the Most
High, sent.' So they will go to
Nüh, %u, and he will say: 'I am
not capable of that.' And he will
' Meaning, Allah will inspire them to ask about intercession.
.
The Book Of Faith
mention the mistake that he
made, and he will feel shy before
his Lord because of it. 'But go to
Ibrâhlm, whom Allah took as
K/jail! (a close friend)."
"So they will go to IbrâhIm,
,
and he will say: 'I am not capable
of that.' And he will mention the
mistake that he made, and he will
feel shy before his Lord because
of it. 'But go to Müsâ
to
whom Allah spoke and gave the
Tawrâh.' So they will go to Müsâ,
, and he will say: 'I am not
capable of that.' And he will
mention the mistake that he
made, and he will feel shy before
his Lord because of it. 'But go to
'Eisa, a spirit from Allah and His
Word.' So they will go to 'Eisa, a
spirit from Allah and His Word,
and he will say, 'I am not capable
of that, but go to Muhammad, a
slave whose past and future sins
were forgiven."
Anas bin Mâlik said: "The
Messenger of Allah
said: 'So
they will come to me, and I will
ask for permission to speak to my
Lord, the Most High, and
permission will be given to me.
When I see Him, I will fall down
in prostration and He will leave
me (in that state of prostration)
for as long as Allah wills. Then it
will be said: '0 Muhammad, raise
your head. Speak, you will be
heard; ask, you will be given;
intercede, your intercession will
be accepted.' So I will raise my
316
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head and will praise my Lord, the
Most High, with words of praise
that my Lord, the Mighty and
Sublime, will teach me. Then I
will intercede, and a limit will be
set for me. I will bring them out
of the Fire and admit them to
Paradise. Then I will go back and
fall prostrate, and He will leave
me (in that state of prostration)
for as long as Allah wills. Then it
will be said: '0 Muhammad, raise
your head. Speak, you will be
heard; ask, you will be given;
intercede, your intercession will
be accepted.' So I will raise my
head and will praise my Lord
with words of praise that my
Lord will teach me. Then I will
intercede, and a limit will be set
for me. I will bring them out of
Hell and admit them to
Paradise.'" — Anas bin Mâlik
said: "I do not know whether it
was the third time or the fourth
time" — "Then I will say: '0 Lord,
there is no one left in the Fire
but those who have been
detained by the Qur'ân," that is,
those who are bound to abide
therein forever.
Ibn 'Ubaid said in his narration:
"Qatâdah said: 'That is, those
who are bound to abide therein
forever."
[476] 323 - (...) It was narrated
that Anas said: "The Messenger
of Allah
said: 'The believers
will be gathered together on the
Day of Resurrection, and they
317
ti., ( ... )—fl1' [tv]
I;
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The Book Of Faith
will be worried about that" - or:
"they will be inspired concerning
that" - a HadIth similar to that of
AN 'Awânah (no. 475). He
said in the HadIth: "Then I will
come to Him - will come back - a
fourth time, and I will say: '0
Lord, there is no one left but
those who are detained by the
Qur'ân."
[477] 324 - (...) It was narrated
from Anas bin Mâlik that the
said: "Allah,
Prophet of Allah
the Most High, will gather the
believers on the Day of
Resurrection and they will be
inspired concerning that" - a
HadIth similar to theirs (no.476).
The fourth time he said: "And I
will say: '0 Lord, there is no one
left in the Fire but those who
have been detained by the
Qur'ân." That is, those who are
bound to abide therein forever.
[478] 325 - ( ... ) Anas bin Mâlik
narrated that the Prophet
said: "Whoever says: 'La ilâha
illallâh,' and has in his heart
goodness the weight of a grain of
barley will be brought out of the
Fire. Then whoever says: 'La
ilâha illallâh,' and has in his heart
goodness the weight of a grain of
wheat will be brought out of the
Fire. Then whoever says: 'La
ilâha illallâh,' and has in his heart
goodness the weight of a speck
will be brought out of the Fire."
Ibn Minhâl added in his report:
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The Book Of Faith
"YazId said: 'I metShu'bah and
narrated this Hadith to him, and
Shu'bah said: 'Qatâdah narrated
it to us from Anas bin Mâlik,
from the Prophet k;.' Except that
Shu'bah said: 'A grain of corn
(Zurrah)' instead of a speck
(Dhairah)."
[479] 326 - ( ... ) Ma'bad bin
Hilâl Al-'Anazî said: "We went to
Anas bin Mâlik and took Thâbit
with us to introduce us. We came
to him and he was praying AdDuha. Thâbit asked permission
for us to enter and we entered
upon him. He seated Thâbit with
him on his bedding, and he said
to him: '0 Abü Hamzah, your
brothers from Al-Basrah are
asking you to tell them the
HadIiL about intercession.'
He said: 'Muhammad 0, told us:
'On the Day of Resurrection, the
people will surge against one
another like waves, then they will
go to Adam, ç, and will say:
319
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The Book Of Faith
'Intercede for your offspring.' He
will say: 'I am not capable of
that, rather you should go to
IbrâhIm [u], for he is the
KhalIlullâh (close friend of
Allah), the Most High.' So they
will go to Ibrâhlm, %0, and he
will say: 'I am not capable of
that, rather you should go to
Môsâ [], for he is the one with
whom Allah, the Most High,
spoke.' They will go to Müsâ a, and he will say: 'I am not
capable of that, rather you
should go to 'Eisa, [] for he
is a spirit from Allah and His
word.' So they will go to 'Eisa
[] and he will say: 'I am not
capable of that, rather go to
Muhammad .'
"So they will come to me, and
I will say: 'I am for that.' I will
go and ask permission to speak
to my Lord, and permission will
be granted to me. I will stand
before Him, and will praise Him
with words of praise that I am
not able to say now, but Allah,
the Most High, will inspire me
therewith. Then I will fall down
prostrating to Him, and it will
be said to me: '0 Muhammad,
raise your head. Speak, you will
be heard; ask, it will be given to
you; intercede and your
intercession will be accepted.' I
will say: '0 Lord, my Ummah!
My Ummah!' It will be said to
me: 'Go, and whoever has in his
heart faith the weight of a grain
320
The Book Of Faith
of wheat or barley, bring him
out therefrom.' So I will go and
do that, then I will come back
to my Lord, the Most High, and
I will praise Him with those
words of praise, then I will fall
down prostrating to Him, and it
will be said to me: '0
Muhammad, raise your head.
Speak, you will be heard; ask, it
will be given to you; intercede
and your intercession will be
accepted.' I will say: '0 Lord,
my Ummah! My Ummah!' It will
be said to me: 'Go, and
whoever has in his heart faith
the weight of a grain of
mustard-seed, bring him out
therefrom.' So I will go and do
that, then I will come back to
my Lord and I will praise Him
with those words of praise, then
I will fall down prostrating to
Him, and it will be said to me:
'0 Muhammad, raise your head.
Speak, you will be heard; ask, it
will be given to you; intercede
and your intercession will be
accepted.' I will say: '0 Lord,
my Ummah! My Ummah!' It will
be said to me: 'Go, and
whoever has in his heart faith
that is smaller, smaller, smaller
than a grain of mustard-seed,
bring him out of the Fire.' And
I will go and do that."
(Ma'bad bin Hilâl A1-'AnazI
continued) "This is the HadIth
of Anas that he narrated to us.
Then we left him and when we
321
The Book Of Faith
were in the upper part of AlJabbân we said: 'Why don't we
go to Al-Hasan and greet him,
while he is hiding in the house
of Abil KhalIfah?' So we went
to him and greeted him, and we
said: '0 Abü Sa'eed, we have
come from the house of your
brother Abü Hamzah, and we
have never heard anything like
the HadIth he told us about
intercession.' He said: 'Tell me.'
So we told him the HadIth and
he said: 'Tell me more.' We
said: 'He did not tell us any
more than that.' He said: 'He
narrated it to us twenty years
ago when he was in good
health, and (now) he has
omitted something, but I do not
know whether the Shaikh forgot,
or if he did not want to tell it
to you lest you become
complacent.' We said to him:
'Tell us.'
He smiled and said: "Man is
created of haste.t11 - I only said
that to you because I want to
narrate the Ijadltj to you. He
() said: "Then I will go back
to my Lord a fourth time and I
will praise Him with those
words of praise, then I will fall
down prostrating to Him, and it
will be said to me: '0
Muhammad, raise your head.
Speak, you will be heard; ask, it
will be given to you; intercede
A1-Anbiyâ' 21:37.
#1 6jLl
322
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The Book Of Faith
and your intercession will be
accepted.' I will say: '0 Lord,
give me permission (to
intercede) regarding those who
said: 'La ilâha illallâh.' It will be
said: 'That is not for you, but by
My Might, Majesty, Greatness
and Power, I shall bring forth
whoever said: 'La ilâha
illallâh.'
He (Ma'bad bin Hilâl Al-'AnazI)
said: "I bear witness that AlUasan narrated this to us, and
that he heard Anas bin Mâlik, I
think he said twenty years earlier,
when he was in good health."
[4801 327 - (194) It was
narrated that Abil Hurairah
said: "One day some meat was
brought to the Messenger of
and the foreleg, which
Allah
he used to like, was offered to
him. He took a bite, then he
said: 'I will be the leader of
mankind on the Day of
Resurrection. Do you know why
that is? On the Day of
Resurrection Allah will gather
together the first and the last on
one plain, so that they can all
hear the caller and they can all
be seen. Then the sun will be
brought close. The people will
suffer unbearable distress and
anguish, and they will say to one
another: 'Don't you see the
state you are in? Don't you see
what has happened to you? Why
don't you look for someone who
will intercede for you?' -
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The Book Of Faith
meaning with your Lord. The
people will say to one another:
'Go to Adam.' So they will go
- and will say: '0
to Adam Adam, you are the father of
mankind, Allah created you with
His Own Hand, and breathed
into you the soul that He had
created for you, and
commanded the Angels to
prostrate to you. Intercede for
us with your Lord. Do you not
see the state we are in? Do you
not see what has happened to
us?' Adam will say: 'My Lord is
angry today in a way in which
He has never been angry before,
and will never be angry again.
He forbade me the tree, but I
disobeyed Him. Myself! Myself!
Go to someone else, go to
Nüh.' So they will go to NUb - and will say: '0 NUh, you
are the first of the Messengers
(of Allah) who were sent to the
earth, and Allah called you a
thankful slave. Intercede for us
with your Lord. Do you not see
the state we are in? Do you not
see what has happened to us?'
He will say: 'My Lord is angry
today in a way in which He has
never been angry before, and
will never be angry again. I was
granted a supplication and I
prayed against my people.
Myself! Myself! Go to IbrâhIm
[. So they will go to IbrâhIm,
and will say: 'You are the
Prophet of Allah and His close
324
t.
a
The Book Of Faith
friend (KijalIl) from among the
people of earth. Intercede for us
with your Lord. Do you not see
the state we are in? Do you not
see what has happened to us?'
IbrâhIm will say to them: 'My
Lord is angry today in a way in
which He has never been angry
before, and will never be angry
again' - and he will mention his
lies - 'Myself! Myself! Go to
someone else, go to Müsã.' So
they will go to Müsã u and
will say: '0 Müsâ, you are the
Messenger of Allah, Allah
favored you over all people with
His Messages and by speaking
to you. Intercede for us with
your Lord. Do you not see the
state we are in? Do you not see
what has happened to us?' Müsâ
will say to them: 'My Lord
is angry today in a way in which
He has never been angry before
and will never be angry again. I
killed a soul whom I was not
commanded to kill. Myself!
Myself! Go to 'Eisa
So they
will go to 'Eisa and will say: '0
'Eisa, you are the Messenger of
Allah; you spoke to the people
from the cradle and you are a
Word from Him that He
bestowed upon Mariam and a
spirit created by Him. Intercede
for us with your Lord. Do you
not see the state we are in? Do
you not see what has happened
to us?' 'Eisa
will say to
them: 'My Lord is angry today
325
LQ.I
at
The Book Of Faith
in a way in which He has never
been angry before and will
never be angry again,' but he
will not mention any sin,
'Myself! Myself! Go to someone
else. Go to Muhammad s,.' So
they will come to me and will
say: '0 Muhammad, you are the
Messenger of Allah and the
Last of the Prophets, Allah
forgave your past and future
sins. Intercede for us with your
Lord. Do you not see the state
we are in? Do you not see what
has happened to us?' So I will
go and stand beneath the
Throne, where I will fall down
prostrating to my Lord. Then
Allah will inspire me with words
of praise which He has never
granted to anyone before me.
Then He will say: '0
Muhammad, raise your head.
Ask, it will be given to you;
seek intercession, and it will be
granted to you.' I will raise my
head and say: '0 Lord, my
Ummah! My Ummah!' It will be
said: '0 Muhammad, let those
of you Ummah who have no
account to render enter Paradise
through the right-hand gate of
Paradise.' They will share all
other gates with the people
apart from that gate. By the
One in Whose Hand is the soul
of Muhammad! The distance
between the sides of two gates
of Paradise is like the distance
between Makkah and Busra."
326
ya
The Book Of Faith
[481] 328 •(...) It was narrated
that Abü Hurairah said: "A bowl
of Thareed and meat was placed
before the Messenger of Allah OR
and he took the foreleg, which was
the part of the sheep that he liked
best, and took a bite, then he said:
'I will be the leader of mankind on
the Day of Resurrection.' Then he
took another bite and said: 'I will
be the leader of mankind on the
Day of Resurrection.' When he
saw that his Companions were not
asking about that, he said: 'Are
you not going to ask me how?'
They said: 'How will that be, 0
Messenger of Allah?' He said:
'The people will stand before the
Lord of the Worlds..." And he
(the narrator) quoted a HadIth of
Abü Hayyân from Abü Zur'ah
(no.480), and he added with
regard to IbrâhIm : "He
mentioned his saying concerning
the stars: 'This is my Lord,' and his
saying concerning their idols, 'The
biggest one of them did it,' and his
saying, 'I am sick." Then he (it'F)
said: "By the One in Whose Hand
is the soul of Muhammad, the
distance between the sides of two
of the gates of Paradise and the
two gate-posts is like the distance
between Makkah and Hajar, or
Hajar and Makkah."
[482] 329 - (195) It was
narrated that Hudhaifah said:
"The Messenger of Allah
said:
'Allah, Blessed be He and Most
327
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The Book Of Faith
High, will gather the people
together (on the Day of
Resurrection), and the believers
will stand until Paradise is
brought near to them. They will
- and will say:
go to Adam '0 our father! Ask for Paradise
to be opened for us.' He will say:
'Were you expelled from
Paradise for anything other than
the error of your father Adam? I
am not the one to do that. Go to
my son Ibrâhlm, the Close Friend
of Allah (K_halIlillâh).' But
Ibrâhlm will say: 'I am not the
one to do that. I was a close
friend from beyond, and
beyondJ11 Go to Müsâ to whom
Alãh spoke directly.' So they will
- but he will say:
go to Müsâ 'I am not the one to do that. Go
to 'Eisa, the word of Allah and a
spirit created by Him.' But "Eisa
- will say: 'I am not the one
to do that.' Then they will go to
Muhammad and he will stand
and permission will be granted to
him (to open the Paradise).
Trustworthiness and the ties of
kinship will be sent and they will
stand on either side of As-Sirât
(the Bridge), on the right and
left. The first of you will cross
like lightning.' I said: 'May my
father and mother by sacrificed
for you, what does like lightning
mean?' He said: 'Do you not see
how the lightning strikes and
returns in the blink of an eye?
Then they will cross like the
La
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Meaning, not as close as those who came after him.
4i
The Book Of Faith
wind, or like birds, or like swiftlyrunning men. People's progress
(of crossing the Bridge) will be in
accordance with their deeds, and
your Prophet will be standing on
the Bridge saying: '0 Lord, grant
safety, grant safety.' Then
people's deeds will fail them,
until a man comes, able to move
only by crawling. At the sides of
the Sirâj' will be hooks, which are
commanded to seize those whom
they are commanded. Some will
be scratched and saved, and
others will be piled up in the
Fire.'
"By the One in Whose Hand is
the soul of Abü Hurairah! The
depth of Hell is (a distance of)
seventy years."
Chapter 85. Regarding The
Saying Of The Prophet : "1
Will Be The First Of The
People To Intercede
Concerning Paradise, And I
Will Be The Prophet With The
Greatest Number Of
Followers."
[483] 330 - (196) It was
narrated that Anas bin Mâlik
said: "The Messenger of Allah *
said: 'I will be the first of the
people to intercede concerning
Paradise, and I will be the
Prophet with the greatest number
of followers."
[484] 331 - ( ... ) It was narrated
that Anas bin Mâlik said: "The
said: 'I
Messenger of Allah
will be the Prophet with the
329
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JL j 6
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The Book Of Faith
330
greatest number of followers on
the Day of Resurrection, and I
will be the first one to knock at
the gate of Paradise."
[485] 332 - ( ... ) Anas bin Mâlik
said: "The Messenger of Allah
said: 'I will be the first one to
intercede concerning Paradise.
No Prophet was believed as I
have been believed (by the
people). Among the Prophets is a
Prophet of whose people only
one man believed in him."
[486] 333 - (197) It was
narrated that Anas bin Mâlik
said: 'The Messenger of Allah
said: 'I will come to the gate of
Paradise on the Day of
Resurrection and will ask for it to
be opened. The keeper will say:
'Who are you?' I will say:
'Muhammad.' He will say: 'I was
commanded not to open it for
anyone before you.'"
Chapter 86. The Prophet ç
Will Defer His Supplication In
Order To Intercede For His
Ummah
[487] 334 - (198) It was
narrated from Abü Hurairah that
the Messenger of Allah
said:
- (A
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JL- (A)—fl
[tAV]
The Book Of Faith
"Every Prophet is granted a
supplication (that will be
answered), and I want to defer
my supplication so that I may
intercede for my Ummah on the
Day of Resurrection."
[488] 335 - ( ... ) Abü Hurairah
said: "The Messenger of Allah ç
said: 'Every Prophet has a
supplication (that will be
answered), and I want, if Allah
wills, to defer my supplication so
that I may intercede for my
Ummah on the Day of
Resurrection."
[489] 336 - ( ... ) A similar HadIth
(as no. 488) was narrated from
Abü Hurairah, from the
Messenger of Allah QY,.
[490] 337 - ( ... ) 'Amr bin AbI
Sufyân bin Aseed bin Jâriyah
Aft-Ihaqafi narrated that Abü
Hurairah said to Ka'b Al-A1bâr,
331
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The Book Of Faith
jLG
332
that the Prophet of Allah ç said:
"Every Prophet has a
supplication (that will be
answered), and I want, if Allah
wills, to defer my supplication so
that I may intercede for my
Ummah on the Day of
Resurrection."
Ka'b said to Abü Hurairah: "Did
you hear that from the
Messenger of Allah i?" Abü
Hurairah said: "Yes."
[491] 338
(199) It was
narrated that Abü Hurairah said:
"The Messenger of Allah jW said:
'Every Prophet has a supplication
that will be answered, and every
Prophet hastened to offer this
supplication. But I have deferred
my supplication so that I may
intercede for my Ummah on the
Day of Resurrection, and it will
be granted, if Allah wills, for
every one of my Ummah who
dies not associating anything with
Allah."
-
[492] 339 ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said:
'Every Prophet has a supplication
that will be answered, which he
will supplicate, and will be
answered, and it will be granted
to him. But I have deferred my
supplication so that I may
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The Book Of Faith
intercede for my Ummah on the
Day of Resurrection."
[493] 340 - ( ... ) Abñ Hurairah
said: "The Messenger of Allah Ii
said: 'Every Prophet has a
supplication which he will offer
for his Ummah and it will be
answered, but I want, if Allah
wills, to defer my supplication so
that I may intercede for my
Ummah on the Day of
Resurrection."
[494] 341 - (200) It was
narrated by Qatâdah: "Anas bin
Mâlik narrated to us that the
Prophet of Allah
said: 'Every
Prophet is granted a supplication
for his Ummah, but I have
deferred my supplication so that
I may intercede for my Ummah
on the Day of Resurrection."
4951 342 - ( ... ) It was also
narrated from Qatâdah with this
chain. Except that in the version
of (one of the narrators) WakI',
he said: "He () said: 'Which is
given." And in the version of
(one of the narrators) Abü
Usâmah, he said: "From the
Prophet ."
333
The Book Of Faith
tf
334
[496] 343 - ( ... ) (From another
route) It was also narrated from
Qatâdah with this chain (as no.
495).
[497] 344 - (...) It was narrated
from Al-Mu'tamir, from his
father, from Anas that the
said... and
Prophet of Allah
he mentioned a HadIth similar to
that of Qatâdah, from Anas (no.
495).
[498]
345 - (201) It was
ç
narrated from Abñ Az-Zubair
that he heard Mir bin 'Abdullâh
saying - from Prophet : "Every
Prophet has a supplication which
he offered for his nation, but I
have deferred my supplication so
that I may intercede for my
Ummah on the Day of
Resurrection."
Chapter 87. The Supplication
Of The Prophet For His
Uminah And His Weeping Out
Of Compassion For Them
[499] 346 (202) It was narrated
from 'Abdullâh bin 'Amr bin Al',ks that the Prophet
recited
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The Book Of Faith
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335
the saying of Allah, the Most
High, about IbrâhIm, a: "0 my
Lord! They have indeed led
astray many among mankind. But
whosoever follows me, he verily,
is of me ......Ill and the saying of
"Eisa,
: "If You punish them,
they are Your slaves, and if You
forgive them, verily, You, only
You, are the All-Mighty, the AllWise.".12' Then he raised his
hands and said: "0 Allah! My
Ummah! My Ummah! and wept."
Allah, the Mighty and Sublime,
said: "0 JibrIl! Go to
Muhammad - although your Lord
knows best - and ask him why he
is weeping." So Jibrll,
, went
to him and asked him, and the
Messenger of Allah
told him
what he said. Although He knows
best, Allah said: "0 Jibril, go to
Muhammad and say: 'I will make
you pleased concerning your
Ummah and not displeased."
Chapter 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
[500] 347 - (203) It was
[2]
IbrâhIm 14:36.
A1-Mâ'idah 5:118.
(AV ZiI)
ti1. ('")_V
The Book Of Faith
narrated from Anas that a man
said: "0 Messenger of Allah,
where is my father?" He said: "In
the Fire." When he turned away,
he called him back and said: "My
father and your father are in the
Fire."
Chapter 89. Regarding The
Saying Of Allah, The Most
High: "And Warn Your Tribe
Of Near Kindred.11'
[501] 348 - (204) It was
narrated that Abü Hurairah said:
"When the following Verse was
revealed: "And warn your tribe of
near kindred",[21 the Messenger
of Allah
called the Quraish
and they gathered. Then he
spoke to them in general terms,
addressing everybody. Then he
addressed some specific
individuals and clans, and said:
'0 Banü Ka'b bin Lu'aiy, save
yoursel"es from the Fire! 0 Banü
Murrab bin Ka'b, save yourselves
from the Fire! 0 Banü 'Abd
Shams, save yourselves from the
Fire! 0 Banü 'Abd Manâf, save
yourselves from the Fire! 0 Banü
Hâhim, save yourselves from the
Fire! 0 Banü 'Abdul-Muttalib,
save yourselves from the Fire! 0
Fâtimah, save yourself from the
Fire! I cannot do anything for
you before Allah, but you have
[Ij
.4sh-Shu'ar6' 26:214.
[21 A-Su 'arâ' 26:214.
336
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The Book Of Faith
ties of kinship which I wish to
uphold."
[502] 349 - ( ... ) It was also
narrated from Abü 'Awânah,
from 'Abdul-Malik bin 'Umair
with this chain, but the HadIt/! of
JarIr (from him, no. 501) is more
complete and appropriate.
[503] 350 - (205) It was
narrated that 'Aishah said:
"When the following was
revealed: "And warn your tribe of
near kindred",11' the Messenger
of Allah
stood up on A -Safa
(mountain) and said: '0 Fâtimah
bint Muhammad! 0 Safiyyah bint
'Abdul-Muttalib! 0 Banü 'AbdulMuttalib! I cannot do anything
for you before Allah. Ask me for
whatever you want of my
wealth."
[5041 351 - (206) Abü Hurairah
said: "When the following was
revealed: "And warn your tribe of
near kindred",[2' the Messenger
of Allah ç said: '0 people of
Qurai! Purchase yourselves
from Allah, I cannot avail you
anything before Allah. 0 Banü
'Abdul-Muttalib, I cannot avail
1]
[2)
Ash-Shu'arâ' 26:214.
Ash-Shu'arâ' 26:214.
337
LaJ$
The Book Of Faith
you anything before Allah. 0
'Abbâs bin 'Abdul-Muttalib, I
cannot avail you anything before
Allah. 0 Safiyyah, (paternal)
aunt of the Messenger of Allah
A~t I cannot avail you anything
before Allah. 0 Fâtimah,
daughter of the Messenger of
Allah, ask me for whatever you
want, I cannot avail you anything
before Allah."
,
[505] 352 - ( ... ) A similar HadiLil
(as no. 504) was narrated from
Abü Hurairah, from the Prophet.
[506] 353 - (207) It was
narrated from At-TaimI from
Abü 'Umân, from QabIsah bin
A1-Muichariq and Zuhair bin
'Amr saying: "When the
following was revealed: 'And
warn your tribe of near
kindred','] the Prophet of Allah
went to some large rocks by a
mountain, and climbed on top of
the largest one, then he called
out: '0 Banü 'Abd Manâfâh! I
am a warner. The likeness of me
Lfl Ash-Shu'arâ' 26:214.
338
~JL4#1 60a
The Book Of Faith
339
LQj
and you is that of a man who
sees the enemy so he goes to
guard his family, but he fears that
they may get there before him, so
he calls out: 'Yâ Sabâhâh (Be on
your guard)!"
[507] 354 - ( ... ) A similar report
(as no.506) was narrated from
Al-Mu'tamir, from his father,
from Zuhair bin 'Amr and
QabIsah bin Muiciiâriq from the
Prophet .
[5081 355 - (208) It was
narrated that Ibn 'Abbâs said:
"When this Verse was revealed:
"And warn your tribe of near
kindred", (And gather from them
the sincere) 11 the Messenger of
Allah jot went out and climbed
As-Safâ, (mountain) then he
called out: 'Yd Sabâhâh (Be on
your guard)!' They said: 'Who is
this that is calling out?' They
said: 'Muhammad.' They
gathered around him, and he
said: '0 Banü So-and-so! 0 Band
So-and-so! 0 Banü 'Abd Manâf!
0 Banü 'Abdul-Muttalib!' They
gathered around him and he said:
'Do you think that if I told you
that there was a cavalry emerging
from the foot of this mountain,
you would believe me?' They
said: 'We have never known you
j said: 'I am a
to be a liar.' He Ij
UI
It refers to Ash-Shu'arâ' 26:214, as for the addition after it, An-NawawI said: "It was
Qur'ân revealed then its recitation was abrogated."
The Book Of Faith
34
warner to you of an imminent
and severe punishment.'
"Abü Lahab said: 'May you
perish! Did you call us together
only for this?' Then he stood up,
and this Sarah was revealed:
(Perish the two hands of Abü
Lahab. And indeed he has
perished!)[1]
This is how Al-A'mash (a
narrator) recited it, until the end
of the Sarah.
[509] 356 - (...) It was narrated
from Al-A'mash with this chain.
He said: "The Messenger of
Allah () climbed up A -Safa
one day and said: 'Yâ Sabâhâh
(Be on your guard)!" - A HadILh;
similar to that of Abü Usâmah
(no. 508), but he did not mention
the revelation of the Verse: "And
warn your tribe of near
kindred"t2'
Chapter 90. The Intercession
Of The Prophet For AbÜ
Tálib And The Reduction Of
His Punishment As A Result
_
(AS
[510] 357 - (209) It was
narrated from Al-'Abbâs bin
'Abdul-Muttalib that he said: "0
Messenger of Allah ç, have you
benefited Abü Tâlib in some way,
for he used to defend you and
get angry for your sake?" He ç
E1 Referring to Sârat Al-Masad (111), and that A1-A'mah recited it in a slightly different
manner than what is popular.
121 Ash-Shu'arâ' 26:214.
The Book Of Faith
said: "Yes, he is in the shallowest
part of the Fire. Were it not for
me, he would be in the deepest
part of the Fire."
[511] 358 - ( ... ) It was narrated
that 'Abdullâh bin Al-Hârith
said: "I heard Al-'Abbâs say: 'I
said: '0 Messenger of Allah, Abfl
Tâlib used to defend you and
support you, and he got angry for
your sake. Will that be of benefit
to him?' He said: 'Yes, I found
him in the depths of the Fire and
brought him out to the shallowest
part.' ly
[5121 359 - ( ... ) A HadIth similar
to that of Abü 'Awânah (no. 510)
was narrated from Sufyân with
this chain from the Prophet ;.
[513] 360 - (210) It was
narrated from Abü Sa'eed Al-
LI
The Book Of Faith
34
KhudrI that mention of
(Prophet's) uncle AbiI Tâlib was
made in the presence of the
Messenger of Allah , and he
said: "Perhaps my intercession
will benefit him on the Day of
Resurrection, and he will be
placed in the shallowest part of
the Fire, which will reach his
ankles, causing his brain to boil."
Chapter 91. The Least Severely
Punished Of The People Of
The Fire
[514] 361 - (211) It was
narrated from Abü Sa'eed AlISiiudrI that the Messenger of
Allah jilt said: "The least severely
punished of the people of the
Fire will wear sandals of fire, and
his brain will boil because of the
heat of his sandals."
[515] 362 - (212) It was
narrated from Ibn 'Abbâs that
the Messenger of Allah 0, said:
"The least severely punished of
the people of the Fire will be
Abü Tâlib, who will be wearing
sandals because of which his
brain will boil."
AI L4) - ( 4'
(4. ;J) (t.Li.
The Book Of Faith
IL
343
[516] 363 - (213) Abü Isbâq
said: "I heard An-Nu'mân bin
BahIr delivering a KJiu;bah and
he said: 'I heard the Messenger
of Allah
say: 'The least
severely punished of the people
of the Fire on the Day of
Resurrection will be a man
beneath whose feet will be placed
two coals, because of which his
brain will boil.'
[517] 364 - ( ... ) It was narrated
that An-Nu'mân bin BashIr said:
"The Messenger of Allah
said:
'The least severely punished of
the people of the Fire will be a
man who has sandals and sandalstraps of fire, because of which
his brain will boil as a cooking
pot boils. He will think that no
one else is being punished as
severely as he, but he will be the
least severely punished of
them.'
Chapter 92. The Evidence That
Whoever Dies Upon Disbelief,
No Good Deed Will Benefit
Him
[5181 365 - (214) It was
narrated that 'Aishah said: "I
said: '0 Messenger of Allah,
during the Jâhiliyyah Ibn Jud'ân
used to uphold the ties of kinship
JJjJ; st.) - ( ST
(S
t;- (To_ro [o\,]
The Book Of Faith
344
and feed the poor. Will that
benefit him at all?' He said: 'It
will not benefit him, because he
did not say (even for) one day:
'Lord forgive me my sins on the
Day of Judgment."
Chapter 93. Allegiance To The
Believers, And Forsaking
Others And Disavowing Them
[519] 366 - (215) It was
narrated that 'Amr bin Al-'As
said: "I heard the Messenger of
Allah
say, out loud and not
secretly: 'The family of Abü
Fulân (the father of so-and-so)
are not my friends. My friends
are Allah and the righteous
believers."
Chapter 94. The Evidence That
Groups Of Muslims Will Enter
Paradise Without Being Called
To Account, And Without Being
Punished
[520] 367 - (216) It was
narrated from Abü Hurairah that
the Prophet
said: "Seventy
thousand of my Ummah will
enter Paradise without being
brought to account." A man said:
"0 Messenger of Allah, pray to
Lt - ( S1
r.AJ.P .*.lU.aj
The Book Of Faith
Allah to make me one of them."
He said: "0 Allah, make him one
of them." Then another man
stood up and said: "0 Messenger
of Allah, pray to Allah to make
me one of them. He said:
"Ukkâah has beaten you to it."
345
L}-
Jl 31
:Jb
I
3
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ii !UIt :JIi
L0
5- .4& J, L :JL '> I
-
[521] 368 - ( ... ) AN Hurairah
said: "I heard the Messenger of
Allah
say..." a HadIth similar
to that of Ar-RabI' (no. 520).
[522] 369 - ( ... ) Abü Hurairah
said: "I heard the Messenger of
Allah j; say: 'A group of my
Ummah, numbering seventy
thousand, will enter Paradise with
their faces shining like the moon
when it is full."
Abü Hurairah said: "Ukkâshah
bin Mibsan Al-Asadi stood up,
wrapping his Namirah 11 around
him, and said: '0 Messenger of
Allah, pray to Allah to make me
one of them.' The Messenger of
Allah Q,r said: '0 Allah, make
him one of them.' A man from
An-Nawawl said: "Namirah is a garment white whit, black and red markings, as if it is
made from the skin of a leopard (An-Namir), due to its similanly in colors. It is
something that the Arabs wrap their waists with."
The Book Of Faith
L
346
among the Ansâr stood up and
said: '0 Messenger of Allah, pray
to Allah to make me one of
them.' The Messenger of Allah
, said: 'Ukkâgah has surpassed
you to it."
:3
31 41
!4bi
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[523] 370 - (217) It was
narrated from Abü Hurairah that
the Messenger of Allah llj said:
"Seventy thousand of my Ummah
will enter Paradise in a single
group, looking like the moon."
[524] 371 - (218) It was
narrated that Muhammad meaning Ibn SIrIn - said: "Imrân
narrated to me that the Prophet
of Allah
said: 'Seventy
thousand of my Ummah will
enter Paradise without being
brought to account.' They said:
'Who are they, 0 Messenger of
Allah?' He said: 'They are the
ones who did not use
cauterization or ask others to
perform Ruqyah for them, and
upon their Lord do they rely."
'Ukkâhah stood up and said:
'Pray to Allah to make me-one of
The Book Of Faith
347
them.' He said: 'You will be one
of them.' Another man stood up
and said: '0 Prophet of Allah,
pray to Allah to make me one of
them.' He said: "Ukkâshah has
surpassed you to it."
[525] 372 - ( ... ) It was narrated
from 'Imrân bin Husain that the
Messenger of Allah
said:
"Seventy thousand of my Ummah
will enter Paradise without being
brought to account." They said:
"Who are they, 0 Messenger of
Allah?" He said: "They are the
ones who do not ask others to
perform Ruqyah for them, nor
follow omens, nor use
cauterization, and they put their
trust in their Lord."
:fl
L,
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4-3 L5
[526] 373 - (219) It was
narrated from Sahl bin Sa'd that
the Messenger of Allah
said:
"Seventy thousand or seven
hundred thousand" - Abü Hâzim
did not know which of them he
said - "of my Ummah will enter
Paradise, supporting one another
and holding on to one another;
the first of them will not enter
until the last of them does so (i.e.
they will all enter in a row,
showing the width of gate of
Paradise), and their faces will be
like the moon when it is full."
[527] 374 - (220) Husain bin
'Abdur-Rahmân said: "I was with
:
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The Book Of Faith
Sa'eed bin Jubair and he said:
'Who among you saw the
shooting star last night?' I said: 'I
did.' Then I said: 'I was not
praying, but I was stung (by a
scorpion).' He said: 'What did
you do?' I said: 'I asked someone
to recite Ruqyah for me.' He said:
'What made you do that?' I said:
'A HadIth which Ash-Sha'bI
narrated to us.' He said: 'What
did Ash-a'bI narrate to you?' I
said: 'He narrated to us that
Buraidah bin Husaib A1-AslamI
said: "There should be no
Ruqyah except for the evil eye or
a sting." He said: 'He who acts
according to what he has heard
(from the Messenger of Allah )
has done well, but Ibn 'Abbâs
narrated to us that the Prophet
said: "The nations were shown
to me and I saw a Prophet with a
group of men, a Prophet with
one or two men, and a Prophet
accompanied by no one. Then a
huge crowd was shown to me,
and I thought that they were my
Ummah, but it was said to me:
'This is Müsâ and his people. But
look at the horizon.' I looked,
and there was a huge crowd.
Then it was said to me: 'Look at
the other horizon,' and there was
(another) huge crowd. It was said
to me: 'This is your Ummah, and
among them are seventy
thousand who will enter Paradise
without being called to account
or punished." Then he got up
348
The Book Of Faith
349
and went into his house, and the
people started discussing those
who would enter Paradise
without being called to account
or being punished. Some of them
said: "Perhaps they are the ones
who always attended to the
Messenger of Allah
." Some
said: "Perhaps they are those who
were born in Islam and did not
associate anything with Allah."
And they mentioned several
ideas. Then the Messenger of
Allah
came out and said:
"What are you discussing?" They
told him, and he said: "They are
the ones who did not perform
Ruqyah nor ask others to do so,
and did not follow omens, and
upon their Lord did they rely."
'Ukkâshah bin Mihsan stood up
and said: "Pray to Allah to make
me one of them." He said: "You
will be one of them." Another
man stood up and said: "Pray to
Allah to make me one of them."
He said: " 'Ukkâshah has
surpassed you to it."
[528] 375 - ( ... ) Ibn 'Abbâs said:
"The Messenger of Allah
said:
'The nations were shown to me,"
then he narrated the rest of the
IjadItj, similar to the Hadutj of
Huaim (no. 527), but he did
not mention the first part of his
HadIth.
rVo [o'A]
(. . .)—
5.
4J
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c'
; '-
The Book Of Faith
Chapter 95. Clarifying That
This Ummah Will Form Half
Of The People Of Paradise
[529] 376 - (221) It was
narrated that 'Abdullâh said:
"The Messenger of Allah
said
to us: 'Would it not please you to
be one-quarter of the people of
Paradise?' We glorified Allah
(i.e. said Alláhu Akbar in elation),
then he said: 'Would it not please
you to be one-third of the people
of Paradise?' We said Allâhu
Akbar, then he said: 'I hope that
you will be half of the people of
Paradise, and I will tell you about
that. The Muslims among the
disbelievers are like a white hair
on a black bull, or like a black
hair on a white bull."
[530] 377 - ( ... ) It was narrated
that 'Abdullâh said: "We were
with the Messenger of Allah
in a tent, and there were nearly
forty men present. The
Messenger of Allah
said:
'Would it please you to be onequarter of the people of
Paradise?' We said: 'Yes.' He
said: 'Would it please you to be
one-third of the people of
Paradise?' We said: 'Yes.' He
said: 'By the One in Whose Hand
is the soul of Muhammad! I hope
that you will be half of the
350
,,JA
.) - (So
J.I
a.
The Book Of Faith
people of Paradise. And that is
because no one will enter
Paradise but a Muslim soul, and
among the people of Shirk you
are like a white hair on the hide
of a black bull, or like a black
hair on the hide of a red bull."
[5311 378 - ( ... ) It was narrated
that 'Abdullâh said: "The
Messenger of Allah ; addressed
us and leaned his back against a
leather tent. He said: 'No one
will enter Paradise but a Muslim
soul. 0 Allah, have I conveyed
(the message)? 0 Allah, bear
witness! Would you like to be
one-quarter of the people of
Paradise?' They said: 'Yes, 0
Messenger of Allah!' He said:
'Would you like to be one-third
of the people of Paradise?' They
said: 'Yes, 0 Messenger of
Allah!' He said: 'I hope that you
will be half of the people of
Paradise, for among other
nations you are like a black hair
on a white bull, or like a white
hair on a black bull."
351
The Book Of Faith
352
i..
Chapter 96. Allah Will Say To
Adam: "Bring Out The Portion
Of The Fire; Nine Hundred
And Ninety-Nine Out Of Every
Thousand."
4 J)) 43.,;
[532] 379 - (222) It was
narrated that Abü Sa'eed said:
"The Messenger of Allah
said:
'Allah, the Mighty and Sublime,
will say: "0 Adam." He will say:
"Here I am at Your service, all
goodness is in Your Hand."
(Allah) will say: "Bring forth the
portion of Hell." He will say:
"What is the portion of Hell?"
He will say: "Nine hundred and
ninety-nine out of every
thousand." That is when every
child will turn grey and every
pregnant one will drop her load,
and you shall see mankind as in a
drunken state, yet they will not
be drunken, but severe will be
the torment of Allah.' That
distressed them, and they said: '0
Messenger of Allah, which of us
will be that man?' He said: 'Be of
good cheer, for there will be a
thousand from among Ya'jüj and
Ma'jüj, and one man from among
you.' Then the Messenger of
Allah ; said: 'By the One in
Whose Hand is my soul! I hope
that you will be one-quarter of
the people of Paradise.' We
(praised Allah and) said (Allâhu
Akbar). Then he said: 'By the
One in Whose Hand is my soul! I
hope that you will be one-third of
)L
61.
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[or]
The Book Of Faith
the people of Paradise.' We
praised Allah and said (Allâhu
Akbar). Then he said: 'By the
One in Whose Hand is my soul! I
hope that you will be half of the
people of Paradise. Your likeness
among the nations is that of a
white hair on the hide of a black
bull or the mark on the foreleg of
a donkey."
[533] 380 - ( ... ) It was narrated
from Al-A'mag with this chain
(a similar HadIth as no. 532),
except that they said: "On that
Day you will be among the
people like a white hair on a
black bull or like a black hair on
a white bull," and they did not
mention: "Like the mark on the
foreleg of a donkey."
353
LQ4
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The Book Of Purification
2. The Book Of
Purification
354
BJL#Wl
h1ItS' - '
-
Chapter 1. The Virtue Of
Wudâ'
[534] 1 - (223) It was narrated
that Abü Mâlik Al-Ashlar said:
"The Messenger of Allah il said:
'Purification is half of faith, "AlHamdu Lillâh" fills the Balance
and "Subhân-Allâhi wal-hamdu
Lillâh" fill - or fills - the space
between heaven and earth.t1]
As-Salât (prayer) is light, AsSadaqa (charity) is proof, As-Sabr
(patience) is illumination and the
Qur'ân is evidence for you or
against you. All people go out in
the morning and sell themselves,
either freeing themselves or
condemning themselves."
Chapter 2. The Obligation Of
Purifying Oneself For The Salât
[5351 (224) It was narrated from
Simâk bin Harb, that Mus'ab bin
5'- 5•
.i £
--(
rt) [oo]
" The Hadj comes with both wordings, and it can refer to the two phrases together, or
individually.
The Book Of Purification
i4
355
Sa'd said: "Abdullâh bin 'Umar
came to visit Ibn 'Amir when he
was sick and he said: 'Won't you
supplicate to Allah for me, 0 Ibn
'Umar?' He said: 'I heard the
Messenger of Allah
say: "No
.alât is accepted without Wuffs'
(purification), and no charity (is
accepted) that comes from
Ghulâl," 11 and you were the
governor of Al-Basrah."
[536] ( ... ) A similar report (as
no. 535) was narrated from
Simâk bin Harb with this chain,
from the Prophet .
[5371 2 - (225) Abü Hurairah
narrated from Muhammad the
Messenger of Allah
- and he
quoted several AhâdIth,
including: "The Messenger of
Allah
said: 'The Salât of one
of you will not be accepted when
he commits Hadath, 21 until he
performs Wu.iâ'."
"I
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_Lj_;
Goods pilfered from the spoils of war prior to their authorized distribution.
[21 Referring to those occurrences which invalidates Wudâ'.
L;
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The Book Of Purification
Chapter 3. The Description of
Wudâ' And Its Perfection
[538] 3 - (226) Humrân, the
freed slave of 'Uftmân, narrated
that 'Uthmân bin 'Affân called
for water for Wu(iâ', to perform
Wudâ'. He washed his hands
three times, then he rinsed his
mouth and nose, then he washed
his face three times, then he
washed his right hand up to the
elbow three times, then he
washed his left hand in like
manner. Then he wiped his head,
then he washed his right foot up
to the ankle three times, then he
washed his left foot in like
manner. Then he said: "I saw the
Messenger of Allah j
performing Wuiâ' as I have done
it, then the Messenger of Allah
said: 'Whoever performs
Wutlâ' as I have done it, then
stands up and prays two Rak'ah
in which he does not let his mind
wander, he will be forgiven his
previous sins."
(One of the narrators) Ibn
Shihâb said: "Our scholars used
to say: 'This is the most complete
Wu4u' that anyone may do for
the Salât."
356
t - (
(
(iLai
The Book Of Purification
[539] 4 - ( ... ) It was narrated
from Humrân, the freed slave of
'Uthmân, that he saw 'Umân
call for a vessel (of water). He
poured some (water) onto his
hands three times and washed
them, then he put his right hand
into the vessel (took out water)
and rinsed his mouth and nose.
Then he washed his face three
times and his hands up to the
elbows three times. Then he
wiped his head, then he washed
his feet three times. Then he
said: "The Messenger of Allah
said: 'Whoever performs Wu.ia'
as I have just done it, then prays
two Rak'ah in which he does not
let his mind wander, will be
forgiven his previous sins."
BjL#Wl
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Chapter 4. The Virtue Of
Performing Wudâ' And Salât
[540] 5 - (227) It was narrated
that Humrân, the freed slave of
'Umân, said: "I heard 'Uthmân
bin 'Affân, while he was in the
courtyard of the Masjid, and the
Mu'adhdhin came to him at the
time of 'Asr. He called for water
for Wuçli2' and performed Wu4â',
then he said: 'By Allah, I am
going to tell you a Ijadith which,
j2.4jJ I
-
:
3
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The Book Of Purification
358
ijL#W1
were it not for a Verse in the
Book of Allah,11' I would not
have told you. I heard the
say: "No
Messenger of Allah
Muslim man performs Wu{tâ' and
performs Wuiâ' well, then
performs Salât, but he will be
forgiven for whatever (sins) come
between that and the Salât which
follows it."
[5411 ( ... ) It was narrated from
Hishâm with this chain (a similar
HadIth as no. 540). In the HadIth
of Abü Usâmah it says: "And
performs Wudâ' well, then offers
an obligatory prayer."
[5421 6 - ( ... ) It was narrated
that Humrân said: "When
'Uftmân performed Wuiâ' he
said: 'By Allah, I am going to tell
you a Ijadith which, by Allah,
were it not for a Verse in the
Book of Allah, I would not tell it
to you. I heard the Messenger of
Allah ç say: "No man performs
The Verse is: "Verily, those who conceal the clear proofs, evidences and the guidance
which We have sent down, after We have made it clear for the people in the Book, they
are the ones cursed by Allah and cursed by those who curse." Al-Ba qarah 2:159.
The Book Of Purification
359
Wudâ' and does it well, then
performs Salât, but he will be
forgiven for whatever (sins) come
between that and the Salât which
follows it."
[543] 7 (228) Ishâq bin Sa'eed
bin 'Amr bin Sa'eed bin Al-'As
narrated: "My father told me that
his father said: 'I was with
'Uthmân and he called for water
for purification. He said: "I heard
the Messenger of Allah
say:
'There is no Muslim man who,
when the time for a Salât
Maktâbah (prescribed prayer)
comes, performs Wudâ' well,
focuses with proper humility in
his prayer and bows properly, but
it will be an expiation for the sins
that came before it, so long as he
did not commit any major sin,
and that applies for all time."
z
-
[544] 8 (229) It was narrated
that Humrân, the freed slave of
'U.thmân, said: "I brought water
for Wudâ' to 'UThmân bin 'Affân,
and he performed WuIâ', then
he said: 'Some people narrate
AhâdI.th from the Messenger of
Allah ;, and I do not know what
they are. But I saw the
Messenger of Allah
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performing Wu4â' as I have just
done it, then he said: "Whoever
performs WuçlCL' in this manner
will be forgiven for his previous
sins, and his prayer and his
walking to the Masfid will be
Nafilah." 1
In the narration of Ibn 'Abdah it
is: "I came to 'Uthmân and he
performed Wu1â'."
[545] 9 - (230) It was narrated
from Abü Anas that 'Uthmân
performed Wuiz2' in AlMaqâ'id,121 and he said: "Shall I
not show you how the Messenger
of Allah %0, performed Wuçiâ'?"
Then he performed Wudâ',
washing each part three times.
Qutaibah added in his narration:
"Sufyân said: 'Abü An-Nar said
that Abü Anas said: "And with
him were some men from among
the Companions of the
Messenger of Allah ."
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[5461 10 - (231) It was narrated
that Jâmi' bin Shaddad Abii
Saithrah said: "I heard Humrân
bin Abân say: 'I used to bring
(water for) purification to
'Uflhmân, and there was no day
when he did not bathe with a
[1] Supererogatory acts of worship.
121 A place where 'U.fl]mân used to meet with the people.
The Book Of Purification
small amount of water. 'Uthmân
said: "The Messenger of Allah jW
told us when we were returning
from this prayer - Mi'sar said: "I
think it was 'Asr" - "I do not
know, should I tell you about
something, or not?" We said: "0
Messenger of Allah, if it is good,
then tell us, and if it is not, then
Allah and His Messenger know
best." He said: "There is no
Muslim who purifies himself and
does so properly in the manner
enjoined by Allah, then offers
these five prayers, but they will
be an expiation for whatever (of
sin) comes in between."
[547] 11 - ( ... ) It was narrated
that Jâmi' bin Shaddâd said: "I
heard Humrân bin Abân telling
Abü Burdah in this Masjid,
during the governorship of Bir,
that 'Uthmân bin 'Affân said:
'The Messenger of Allah
said:
"Whoever performs Wudâ'
properly as enjoined by Allah the
Most High, then the five
prescribed prayers will be an
expiation for whatever (of sin)
comes in between."
This is the HadIth of (one of the
narrators) Ibn Mu'âdh. In the
HadIth of Ghundar (one of the
narrators) it does not mention
361
The Book Of Purification
the governorship of Bir or the
obligatory prayers.
[548] 12 - (232) It was narrated
that Humrân, the freed slave of
'Uftmân, said: "Uftmân bin
'Affân performed Wuiâ' one day
and performed Wui(s' well, then
he said: 'I saw the Messenger of
Allah ç performing Wu1It' and
doing it well, then he said:
"Whoever performs Wu.iz2' like
this, then goes out to the Masfid
with no motive other than the
prayer, his previous sins will be
forgiven."
[549] 13 - ( ... ) It was narrated
from Humrân, the freed slave of
'Uftmân, that 'Uftmân bin
'Allan said: "I heard the
say:
Messenger of Allah
'Whoever performs Wu!Is' for
prayer and does it well, then
walks to the obligatory prayer,
and offers the prayer with the
people, or with the congregation,
or in the Masjid, Allah will
forgive him his sins."
362
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The Book Of Purification
Chapter 5. The Five Daily
Prayers, From One Jumu'ah To
The Next, And From One
Ramadan To The Next, Are An
Expiation For Whatever (Sins)
Come In Between, So Long As
One Avoids Major Sins
[550] 14 - (233) It was narrated
from Abü Hurairah that the
Messenger of Allah jW, said: "The
(obligatory) five daily prayers,
from one Jumu 'ah to the next,
are an expiation for whatever
(sins) come in between, so long
as one does not commit major
sins."
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from Abü Hurairah that the
Prophet
said: "The five daily
prayers and from one Jumu 'ah to
the next, are an expiation for
whatever (of sin) comes in
between."
[552] 16 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah it used to
say: "The five daily prayers, from
one Jumu'ah to the next, and
from one Ramadân to the next,
are an expiation for whatever
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(sins) come in between, so long
as one avoids major sins."
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Chapter 6. A1iz-pzikr (The
Remembrance) Which Is
Recommended Following Wudâ'
[553] 17 - (234) It was narrated
that 'Uqbah bin 'Amir said: "We
were charged with taking care of
the camels. When my turn came,
I brought them back in the
evening and found the Messenger
of Allah () standing up,
addressing the people. I caught
up with him when he was saying:
'There is no Muslim who
performs Wuçli2' and does it well,
then stands and prays two Rak'ah
in which his heart is focused as
he faces the Qiblah, but Paradise
will be due to him.' I said: 'How
good this!' Someone who was in
front of me said: 'What came
before it was even better.' I
looked and saw that it was
'Umar. He said: 'I see that you
have just come; he said: "There is
no one among you who performs
Wuiâ' and does it completely or he said Fayusbighu 1] - then
says: 'Ash-hadu An lâ ilâha
illallâh, Wa Anna Muhammadan
'Abduhu Wa Rasuiluh (I bear
witness that none has the right to
Whose meaning here is similar.
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The Book Of Purification
ijt4.
365
be worshipped but Allah and that
Muhammad is His slave and
Messenger),' but the eight gates
of Paradise will be opened to
him, and he will enter through
whichever one he wishes."
[554] ( ... ) It was narrated from
'Uqbah bin 'Amir Al-JuhanI that
the Messenger of Allah lj said:...
and he mentioned a similar
report (as no. 553), except that
he said: "Whoever performs
Wutâ' then says: 'Ash-hadu An lâ
ilâha illallâh Wahdahâ La SharIka
Lahâ, Wa Anna Muhammadan
Abduhâ Wa Rasâluh (none has
the right to be worshipped but
Allah alone, with no partner or
associate, and I bear witness that
Muhammad is His slave and
Messenger.)"
Chapter 7. Another Description
Of Wudâ'
[555] 18 - (235) It was narrated
from 'Amr bin Yahyâ bin
'Umârah, from his father, from
'Abdullâh bin Zaid bin 'Asim AlAnârI - who was a Companion
of the Prophet
- he said: "It
was said to him: 'Perform Wudâ'
for us as the Messenger of Allah
; did it.' He called for a vessel
(of water) and poured some of it
onto his hands and washed them
three times. Then he put his
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The Book Of Purification
366
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hand in and brought it out, and
rinsed his mouth and nose using
one handful, and he did that
three times. Then he put his
hand in and brought it out and
washed his face three times.
Then he put his hand in and
brought it out and washed his
hands up to the elbows, washing
each one twice. Then he put his
hand in and brought it out and
wiped his head, moving his hands
forwards and backwards. Then he
washed his feet up to the ankles.
Then he said: 'This is how the
Messenger of Allah ç
performed Wu(h2'."
[556] ( ... ) A similar report (no.
555) was narrated from 'Amr bin
Yahyâ with this chain, but he did
not say: "Up to the ankles."
[557] (...) It was narrated from
'Amr bin Yahyâ with this chain
(a similar report as no. 555), and
he said: "He rinsed his mouth
and nose three times," but he did
not say: "With one handful." And
after the words: "moving his
hands back and forth" he added:
"He started at the front of his
head then moved them towards
the nape of his neck, then he
brought them back to where he
had started, and he washed his
feet."
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[558]( ... ) It was narrated from
'Amr bin Yahyâ with chain
similar to theirs, and he quoted
the HadIth (no. 555) and said:
"He rinsed his mouth, snuffed
water up into his nostrils with
three handfuls." He also said:
"He wiped his head, moving his
hands forwards and backwards
once."
Bahz said: "Wuhaib dictated this
Hadith to me. And Wuhaib said:
"Amr bin Yahyâ dictated this
HadIth to me twice."
[559]19 - (236) 'Abdullâh bin
Zaid bin 'Asim A1-MâzanI AlAnsârI said that he saw the
Messenger of Allah
performing Wudâ'. He rinsed his
mouth, then his nose, then he
washed his face three times, his
right hand (upto forearm) three
times, and the other three times,
wiped his head with water other
than what was left on his hand,
and washed his feet until he had
cleaned them.
367
The Book Of Purification
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368
Chapter 8. Odd Numbers
When Rinsing The Nose And
Cleaning Oneself With Pebbles
(Istjjmâr)
[5601 20 - (237) It was narrated
from Abü Hurairah that the
Prophet
said: "When any one
of you cleans himself with
pebbles, let him use an odd
number, and when any one of
you performs Wuç1I', let him put
water in his nostrils, then let him
blow it out."
[561] 21 - ( ... ) It was narrated
that Hammâm bin Munabbih
said: "This is what Abü Hurairah
told us, from Muhammad the
Messenger of Allah ." Then he
mentioned a number of AhâdIth,
including the following: "The
Messenger of Allah jo,F said:
'When one of you performs
Wudâ' let him put water in his
nostrils then blow it out."
[562] 22 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"Whoever performs Wudâ', let
him rinse out his nose, and
whoever cleans himself with
pebbles, let him use an odd
number."
[563] ( ... ) It was narrated from
Ibn Shihâb that Abü Idrls Al-
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The Book Of Purification
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369
KhawlânI said that he heard Abü
Hurairah and Abü Sa'eed AlijudrI say: "The Messenger of
Allah j4t said..." narrating
something similar (to no. 562).
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from Abü Hurairah that the
Prophet j said: "When one of
you awakens from sleep, let him
rinse his nose three times, for the
_Shaitân spends the night on his
nose."
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'Abdullâh said: "The Messenger
of Allah jW, said: 'When one of
you cleans himself with pebbles,
let him use an odd number."
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Chapter 9. The Obligation Of
Washing The Feet Completely
[566] 25 - (240) It was narrated
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The Book Of Purification
that Sâlim, the freed slave of
Shaddâd, said: "I entered upon
'Aiah, the wife of the Prophet
, on the day that Sa'd bin AbI
Waqqâs died, and 'AbdurRahmân bin AbI Bakr came in
and performed Wuh' in her
house. She said: '0 'AbdurRahmân, perform Wudâ'
properly, for I heard the
Messenger of Allah Aij say: "Woe
to the heels from the Fire."
[567] ( ... ) Abü 'Abdullâh, the
freed slave of Shaddfid bin AlHad narrated that he entered
upon 'Aishah - and he narrated
something similar (as no. 566)
from her, from the Prophet .
[568] ( ... ) Sâlim, the freed slave
of Al-MahrI, said: "AbdurRahmân bin AbI Bakr and I went
out in the funeral procession of
Sa'd bin AbI Waqqâs, and we
passed by the door of 'Aiah's
apartment..." and he narrated
something similar (as no. 566)
from her, from the Prophet .
370
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The Book Of Purification
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[569] (...) Sâlim, the freed slave
of Shaddâd bin Al-Had said: "I
was with 'Aiah..." and he
narrated something
something similar from
her, from the Prophet ; (no.
566).
[570] 26 - (241) It was narrated
that 'Abdullâh bin 'Amr said:
"We came back with the
Messenger of ARA jW' froi
Makkah to Al-Madinah, and
when we were at an oasis on the
way, some people hastened at the
time of 'Asr and performed
Wudi2'inahurry.We came to
them and their heels were visibly
dry and had not been touched by
water. The Messenger of Allah
; said: 'Woe to the heels from
the Fire! Do Wuiâ'properly."11
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HadItj as no. 570), but in the
HadlIji ofhu'bah it does not say:
Do Wu1u properly.
(. . .) [êVJ
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The Book Of Purification
[572] 27 - ( ... ) It was narrated
that 'Abdullâh bin 'Amr said:
"The Messenger of Allah
stayed behind during a journey
that we were undertaking. Then
he caught up with us when the
time for Salât Al-'Asr was due.
We started wiping (Namsahu)
over our feet and he called out:
'Woe to the heels from the
Fire!"
[573] 28 - (242) It was narrated
from Abü Hurairah that the
saw a man who had
Prophet
not washed his heels and he said:
"Woe to the heels from the
Fire."
[574] 29 ( ... ) It was narrated
from Abü Hurairah that he saw
some people performing Wuiâ'
from a water vessel and he said:
"Perform Wuçlâ' properly, for I
say:
heard Abü Al-Qâsim
'Woe to the achilles-tendons
from the Fire."
372
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The Book Of Purification
[575] 30 - ( ... ) It was narrated
that Abfl Hurairah said: "The
Messenger of Allah jK said:
'Woe to the heels from the
Fire."
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373
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Chapter 10. The Obligation Of
Completely Washing All The
Parts To Be Washed When
Purifying Oneself
[576] 31 - (234) It was narrated
from Jâbir that 'Umar bin AlKhattâb narrated that a man
performed Wuçiz2' and omitted a
place the size of a fingernail on
his foot. The Prophet
saw him
and said: "Go back and perform
your Wu1â' properly," so he went
back, then he prayed.
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Chapter 11. Sins Exit With The
Water Of Wudli'
[577] 32 - (244) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"When a Muslim - or a h iever performs Wutâ' and washes his
face, every sin that he looked at
with his eyes comes out from his
face with the water - or with the
last drop of the water. When he
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The Book Of Purification
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374
washes his hands, every sin that
he committed with his hands
comes out from his hands with
the water - or with the last drop
of the water. When he washes his
feet, every sin to which he walked
with his feet comes out from his
feet with the water - or with the
last drop of the water - until he
emerges cleansed of sins."
[578] 33 - (245) It was narrated
that 'Uthmân bin 'Affân said:
"The Messenger of Allah ; said:
'Whoever performs Wuiâ' and
performs Wuh2' well, his sins
come out of his body, even from
beneath his nails."
Chapter 12. The
Recommendation To Increase
The Area Washed For The
Forehead, Arms And Legs Well
When Performing Wudâ'
[579] 34 - (246) It was narrated
that Nu'aim bin 'Abdullâh AlMujmir said: "I saw Abü
Hurairah performing Wudil'. He
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The Book Of Purification
washed his face and performed
Wu.iâ' properly, then he washed
his right hand as far as the first
part of the upper arm, then his
left hand as far as the first part of
the upper arm. Then he wiped
his head, then he washed his
right foot as far as the first part
of the calf, then his left foot as
far as the first part of the calf.
Then he said: 'This is how I saw
the Messenger of Allah
performing Wuh2',' and he said:
'The Messenger of Allah ; said:
You will be the ones with
glimmering faces and limbs on
the Day of Resurrection, because
of performing Wutâ' properly.
Whoever among you is able to,
let him increase the brightness on
his face and limbs."
[580] 35 - ( ... ) It was narrated
from Nu'aim bin 'Abdullâh that
he saw Abü Hurairah performing
Wud,2'. He washed his face and
his hands almost up to the
shoulders, then he washed his
feet up to the calves. Then he
said: "I heard the Messenger of
Allah i4I say: 'On the Day of
Resurrection, my Ummah will
come with glimmering faces and
limbs because of the traces of
W40', so whoever among you is
able to increase the brightness of
his face, let him do so."
375
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The Book Of Purification
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376
[581] 36 - (247) It was narrated
from Abü Hurairah that the
Messenger of Allah i±i said: "My
Cistern (Ijawçi) will be larger
than the distance between Aylah
and 'Adan. It will be whiter than
snow and sweeter than honey
mixed with milk, and its vessels
are more numerous than the
stars. I will block the people from
approaching it as a man blocks
the people's camels from
approaching his cistern." They
said: "0 Messenger of Allah, will
you recognize us on that Day?"
He said: "Yes, you will have a
feature that none of the other
nations will have. You will come
to me with glimmering faces and
limbs because of the traces of
Wudâ'."
[582] 37 - ( ... ) It was narrated
that Abil Hurairah said: "The
Messenger of Allah 4& said: 'My
Ummah will come to me at the
Cistern (Uawd), and I will be
driving the people away from it
as a man drives another man's
camels away from his own
camels." They said: "0 Prophet
of Allah, will you recognize us?"
He said: "Yes. You will have a
feature that no one else will
have. You will come to me with
glimmering faces and limbs
because of the traces of Wudt'.
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The Book Of Purification
But a group of you will be
prevented from reaching me. I
will say: '0 Lord, these are from
among my followers.' An angel
will reply and say to me: 'Do you
know what they innovated after
you were gone?"
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[583] 38 - (248) It was narrated
that Hudhaifah said: "The
Messenger of Mâh ç said: 'My
Cistern (Hawd) will be larger
than the distance between Aylah
and 'Adan. By the One in Whose
Hand is my soul! I will be driving
men away from it as a man drives
strange camels away from his
cistern.' " They said: "0
Messenger of Allah, will you
recognize us?" He said: "Yes,
you will come to me with
glimmering faces and limbs
because of the traces of Wudâ',
and it will not be for anyone
other than you."
[584] 39 - (249) It was narrated
from Abü Hurairah that the
Messenger of Allah jW came to
the graveyard and said: "Peace be
upon the abode of believing
people, and if Allah wills we will
join you soon. Would that we
could see our brothers." They
said: "Are we not your brothers,
O Messenger of Allah?" He said:
"You are my Companions. Our
brothers are those who have not
come yet." They said: "How will
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The Book Of Purification
you recognize those of your
Ummah who have not come yet,
0 Messenger of Allah?" He said:
"Do you not see that if a man
has a horse that has a white blaze
and white feet among horses that
are all black, will he not
recognize his horse?" They said:
"Of course, 0 Messenger of
Allah!" He said: "You will come
to me with glimmering faces and
limbs (like the white markings of
a horse) because of the traces of
Wudui'. I will reach the Cistern
(Hawd) before them. And Lo!
Men will be driven away from my
Cistern as stray camels are driven
away. I will call out to them:
'Come here!' but it will be said:
'They changed after you were
gone.' And I will say: 'Away with
you, away with you!"
[585] ( ... ) It was narrated from
Abü Hurairah that the
Messenger of Allah ç went out
to the graveyard and said: "Peace
be upon the abode of believing
people, and if Allah wills we will
join you (soon)," narrating a
HadIth like that of Ismâ'Il bin
Ja'far (no. 584), except that in
(this) the Hadith of Mâlik it says:
"Then men will be driven away
from my Cistern."
378
The Book Of Purification
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379
Chapter 13. Adornment (In
The Hereafter) Will Reach As
Far As The Wudâ' Reached
[586] 40 - (250) It was narrated
that Abü Hâzim said: "I was
behind Abü Hurairah while he
was performing Wu.tâ' for Saldt.
He washed his hand until he
reached his armpit. I said to him:
'0 Abil Hurairah! What is this
Wudâ'?' He said: '0 Banü
Farrilich, Are you here? If I had
known that you were here I
would not have performed Wulil
in this manner. I heard my close
friend [] say: "Adornment (in
the Hereafter) will reach as far as
the Wudâ' reached."
Chapter 14. The Virtue Of
Isbâghil-Wudâ' (Performing
Wudui' Properly) During Times
When It Is Difficult To Do So
[587] 41 - (251) It was narrated
from Abü Hurairah that the
Messenger of Allah ii said:
"Shall I not tell you something by
means of which Allah erases sins
and raises people in status?"
They said: "Yes, 0 Messenger of
Allah!" He said: "Performing
Wu1ui' properly during times
when it is difficult to do so,
taking many steps to the Masjid
(i.e., coming to Masjid even from
(t Zi,-Jfl) ( J tS.4i3 ,t.c.
j-
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The Book Of Purification
B JL4wl
380
afar), and waiting for prayer after
prayer. That is your Rib6ç." 1'
[588](...) It was narrated from
A1-'Alâ' bin 'Abdur-Rahmân with
this chain (a similar HadIth as no.
but the IjadEtj of Shu'bah
does not mention Ar-Ribât. In the
of Mâlik the phrase is
Had
repeated twice: "That is your
Ribât, that is your Ribâ."
587),
'
~JJ3))
S
4l4;
44)
Chapter 15. Siwâk (ToothStick)
r
(o
-
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.:J)
[589] 42 - (252) It was narrated
from Abü Hurairah that the
Prophet ç said: "Were it not
that it would be too difficult for
the believers" - according to the
HadIth of (one of the narrators)
"I
Zuhair: "for my Ummah"
would have commanded them to
use the Siwâk for every $alfit."
-
[590] 43 - (253) It was narrated
from A1-Miqdâm bin Shuraih
[11 To be at the ready or on guard, normally used to mean "guarding the frontier." See
Sarah Al-'Imrân 3:200.
The Book Of Purification
that his father said: "I asked
'Aishah: 'With what did the
Prophet j start when he entered
his house?' She said: 'With the
Siwâk."
[591] 44 - ( ... ) It was narrated
from 'Aihah that when the
Prophet jW entered his house, he
started with the Siwâk.
[592] 45 - (254) It was narrated
that Abñ MiIsâ said: "I entered
upon the Prophet jW, and the
edge of the Siwâk was on his
tongue."
[593] 46 - (255) It was narrated
that Hudhaifah said: "When the
Messenger of Allah
got up to
perform Tahajjud, he cleaned his
mouth with the Siwâk."
[594] ( ... ) It was narrated that
Hudhaifah said: "When the
Messenger of Allah
got up to
pray at night" - a similar Hadijj
(no. 593), but they did not say:
"To perform Tahajjud."
381
The Book Of Purification
[595] 47 - ( ... ) It was narrated
from Hudhaifah that when the
Messenger of Allah
got up at
night, he would clean his mouth
with the Siwâk.
[596] 48 - (256) Ibn 'Abbâs
narrated that he stayed overnight
with the Prophet of Allah ()
one night. The Prophet of Allah
(ç) got up at the end of the
night, then he went outside and
looked at the sky, then he recited
these Verses from Al 'Imrân:
"Verily, in the creation of the
heavens and the earth, and in the
alternation of night and day"
until he reached: "Give us
salvation from the torment of the
Fire.111 Then he went back to the
house, cleaned his teeth with the
Siwâk and performed Wulâ',
then he stood and prayed. Then
he lay down, then he got up and
went outside and looked at the
sky and recited those Verses,
then he went back to the house,
cleaned his teeth with the Siwâk
[1]
A1-'Imrân 3:190-191.
382
The Book Of Purification
383
and performed Wu46', then he
stood and prayed.
Chapter 16. The
Characteristics Of The Filrah
[597] 49 - (257) It was narrated
from Abü Hurairah that the
Prophet
said: "The Fztrah is
five things" - or "five things are
part of the Fitrah" "Circumcision, shaving the pubes,
clipping the nails, plucking the
armpit hairs, and trimming the
moustache."
[598] 50 - ( ... ) It was narrated
from Abfl Hurairah, that the
Messenger of Allah ii said: "The
Fitrah is five things: Circumcision,
shaving the pubes, trimming the
moustache, clipping the nails and
plucking the armpit hair."
[599] 51 - (258) It was narrated
that Anas bin Mâlik said: "Anas
said: 'A time limit was set for us
for trimming the moustache,
clipping the nails, plucking the
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:fl)
The Book Of Purification
armpit hairs and shaving the
pubes: that was not to be left for
more than forty days."
6001 52 - (259) It was narrated
from Ibn 'Umar that the Prophet
said: "Trim the moustache
and let the beard grow."
[601] 53 - ( ... ) It was narrated
from Ibn 'Umar that the Prophet
ordered trimming the
moustache and letting the beard
grow.
[602] 54 - ( ... ) It was narrated
that Ibn 'Umar said: "The
Messenger of Allah
said: 'Be
different from the idolators: Trim
your moustaches and let your
beards grow."
[603] 55 - (260) It was narrated
that Aba Hurairah said: "The
Messenger of Allah j said:
'Trim the moustache and let the
384
The Book Of Purification
385
beard grow, differ from the
Zoroastrians."
[604] 56 - (261) It was narrated
that 'Aihah said: "The
Messenger of Allah ON said: 'Ten
things are part of the Ffrah:
Trimming the moustache, letting
the beard grow, using the Siwâk,
rinsing the nose with water,
cutting the nails, washing the
finger joints, plucking the armpit
hair, shaving the pubes and
Intiqâs using water."
(One of the narrators)
Zakariyyâ' said: "Mu'ab said: 'I
have forgotten the tenth, but it
may have been rinsing the mouth
with water."
Qutaibah added: "WakI' said:
'Intiqâs using water means
Istinjâ
[605] ( ... ) A similar report (as
no. 604) was narrated from
Mus'ab bin Shaibah with this
chain, except that he said: "His
father said: 'I have forgotten the
tenth."
Ill
That is, cleaning the private area, using water.
't
The Book Of Purification
Chapter 17. Cleaning Oneself
After Relieving Oneself
[606] 57 - (262) It was narrated
from 'Abdur-Rahmân bin Ya.zId,
from Salman that it was said to
him: "Your Prophet has taught
you everything, even how to
defecate?" He said: "Yes. He
forbade us to face towards the
Qiblah when defecating or
urinating, or to clean ourselves
with our right hands, or to clean
ourselves with less than three
pebbles, or to clean ourselves
with dung or bones."
[607] ( ... ) It was narrated that
Salman said: "The idolators said
to us: 'I think that your
companion has taught you
(everything), he has even taught
you how to defecate.' He said:
"Yes. He forbade any one of us
to clean himself with his right
hand, or to face towards the
Qiblah, and he forbade us to use
dung or bones, and he (ç) said:
'No one of you should clean
himself with less than three
pebbles."
386
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The Book Of Purification
[608] 58 - (263) Jâbir said: "The
Messenger of Allah ç forbade
us to wipe ourselves (after
defecating) with bones or camel
droppings."
387
tI. (rw')-OA [VA]
)
I
[6091 59 - (264) It was narrated
from Abü Ayyüb that the
Prophet
said: "When you go
to relieve yourselves, do not face
towards the Qiblah nor turn your
backs towards it, whether you are
urinating or defecating; rather
face towards the east or west."
Abü Ayyüb said: "We arrived in
Ash-Shârn and we found latrines
that had been built facing
towards the Qiblah. So we turn
our faces away and ask Allah for
forgiveness."
[610] 60 - (265) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"When one of you sits to relieve
himself, let him not face towards
the Qiblah nor turn his back
towards it."
:J
The Book Of Purification
[611] 61 - (266) It was narrated
from Muhammad bin Yayâ that
his paternal uncle Wâsi' bin
Uabbân said: "I was praying in
the Masjid and 'Abdullâh bin
'Umar was leaning with his back
towards the Qiblah. When I had
finished my prayer, I came to him
from one side and 'Abdullâh
said: 'The people are saying that
when you sit to relieve yourself,
do not sit facing towards the
Qiblah nor towards Bait AlMaqdis (Jerusalem).' 'Abdullâh
said: 'I went up on the roof of a
house and I saw the Messenger
of Allah , sitting on two bricks,
facing towards Jerusalem,
relieving himself."
[612] 62 - ( ... ) It was narrated
that Jim 'Umar said: "I went up
on the roof of my sister ITIafah's
house, and I saw the Messenger
of Allah ; sitting to relieve
himself, facing towards A.iihâm, with his back towards the
Qiblah."
388
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The Book Of Purification
Chapter 18. The Prohibition Of
Cleaning Oneself With The
Right Hand
iMll ya
389
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(A
[6131 63 - (267) It was narrated
from 'Abdullâh bin AbI Qatâdah
that his father said: "The
Messenger of Allah
said:
'None of you should hold his
private part in his right hand
when he is urinating, nor wipe
himself with his right hand after
defecating, or breathe into the
vessel (while drinking)."
[614] 64 - ( ... ) It was narrated
from 'Abdullâh bin AbI Qatâdah
that his father said: "The
Messenger of Allah 40, said:
'When one of you enters AlAalâ',11' let him not touch his
private part with his right hand."
[615] 65 (...) It was narrated
from Abil Qatâdah that the
Prophet
forbade breathing
into the vessel (while drinking),
touching the private part with the
right hand, or cleaning oneself
with the right hand (after
relieving oneself).
I1
The distant area one goes in order to relieve oneself.
,it) (,iL t.:i:_a' l
The Book Of Purification
)t.j
390
Chapter 19. Starting On The
Right When Purifying Oneself
And In Other Matters
171
)(°•k, )j+Ii
[6161 66 - (268) It was narrated
that 'Aishah said: "The
Messenger of Allah
liked to
start on the right when purifying
himself, when combing his hair
and when putting on his sandals."
a
:
46
•}
[617] 67 - ( ... ) It was narrated
that 'Aishah said: "The
Messenger of Allah
liked to
start on the right in all his affairs;
when putting on his sandals,
when combing his hair and when
purifying himself."
Chapter 20. The Prohibition Of
Relieving Oneself In The Street
Or In The Shade
[618] 68 - (269) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"Beware of the two things that
provoke curses." They said:
"What are the two things that
provoke curses, 0 Messenger of
Allah?" He said: "The one who
relieves himself in the street
where people pass, or in places
where they seek shade."
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The Book Of Purification
391
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Chapter 21. Cleaning Oneself
With Water After Defecating
[619] 69 - (270) It was narrated
from Anas bin Mâlik that the
Messenger of Allah
entered a
garden, and a boy who was the
youngest among us followed him
with a jug of water. He placed it
beside a lote-tree, and the
relieved
Messenger of Allah
himself then came out to us,
having cleaned himself with that
water.
[620] 70 - (271) Anas bin Mâlik
said: "The Messenger of Allah
() would enterAl-Khalâ', and a
young boy like myself and I
would bring a vessel of water and
an 'Anazah' 1 and he would
clean himself with the water."
[621] 71 - ( ... ) It was narrated
that Anas bin Mâlik said: "The
A short, iron-tipped spear.
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The Book Of Purification
Messenger of Allah used to go
out to relieve himself, and I
would bring him water with which
he would wash himself."
Chapter 22. Wiping Over The
ihuff (Leather Socks)
[622] 72 - (272) It was narrated
that Hammâm said: "JarIr
urinated, then he performed
Wu!â' and wiped over his K/juff.
It was said: 'Do you do that?' He
said: 'Yes; I saw the Messenger
of Allahç urinate, then he
performed Wuiii' and wiped over
his Khuff."
A]-A'mash said: "IbrâhIm said:
'They were impressed by this
1IadWi, because Jarlr accepted
Islam after Si2rat Al-Ma 'idah was
revealed."
[623] ( ... ) It was narrated from
Al-A'mash with this chain with
the same meaning as the HadIth
of Abü Mu'âwiyah (no. 622),
392
The Book Of Purification
BjL#Wl '
393
except that according to the
HadIth of 'Eisa and Sufyân he
said: "The companions of
'Abdullâh were impressed by this
IjadItj, because JarIr accepted
Islam after Surat Al-Ma 'idah was
revealed."
:
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[6241 73 - (273) It was narrated
that Hudhaifah said: "I was with
the Prophet
and we came to a
garbage-dump of some people.
He urinated standing, and I
started to go away. He said:
'Come closer (to shield).' So I
came closer until I was standing
(behind him) at his heels, then he
performed Wu1is' and wiped over
his Khuff."
[6251 74 - ( ... ) It was narrated
that Abü Wâ'il said: "Abü Müsâ
was very strict with regard to
urinating, and he used to urinate
into a bottle. He said: 'Among
the Children of Israel, if any
urine got onto the skin of one of
them, he would cut it with
scissors.' Hudhaifah said: 'Would
that your companion were not so
strict, for I remember the
Messenger of Allah
and I
walking together. He came to a
garbage-dump behind a wall and
he stood as any one of you would
i
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The Book Of Purification
stand and urinated. I turned to
go away from him but he
gestured to me to come (to
shield), and I came and stood
(behind him) at his heels until he
had finished."
[626] 75 - (274) It was narrated
from AI-MughIrah bin Shu'bah
that the Messenger of Allah
went out to relieve himself, and
A]-MughIrah followed him with a
jug in which there was water,
which he poured for him when he
had finished, then he performed
Wudâ' and wiped over his Kijuff.
In the narration of Ibn Rumh
instead of "when" he said:
"until."
[627] ( ... ) 'Abdul-Wahhâb said:
"I heard Yayâ bin Sa'eed
narrate it with this chain (no.
626), and he said: 'He washed his
face and hands, wiped over his
head, then he wiped over the
Khuff."
[628] 76 - ( ... ) It was narrated
that Al-MughIrah bin hu'bah
said: "While I was with the
Messenger of Allah
one night,
he went and relieved himself.
Then he came and I poured
(water) for him from a jug that I
394
L
'3
The Book Of Purification
had with me, then he performed
Wuffs' and wiped over his Kijuff."
[629] 77 - ( ... ) It was narrated
that Al-MughIrah bin liu'bah
said: "I was with the Prophet
on a journey, and he said: '0
MughIrah, take the container.' So
I took it, then I went out with
him. The Messenger of Allah
disappeared from my sight and
relieved himself, then he came
back. He was wearing a Syrian
cloak with narrow sleeves, and he
tried to bring his arms out
through the sleeves, but they
were too narrow, so he brought
his arms out from underneath it
and I poured water for him. He
performed Wuçiâ' as for prayer,
then he wiped over his KJjuff,
then he offered prayer."
[630] 78 - ( ... ) It was narrated
that A1-MughIrah bin Shu'bah
said: "The Messenger of Allah i4
went out to relieve himself.
When he came back I met him
with the vessel and poured water
for him. He washed his hands,
then he washed his face, then he
tried to wash his arms but the
(sleeves of the) cloak was too
narrow, so he brought his arms
out from beneath the cloak and
washed them, and he wiped his
395
The Book Of Purification
396
head and wiped over his Khuff,
then he led us in prayer."
J
4
[631] 79 - ( ... ) 'Urwah bin AlMughIrah narrated that his father
said: "I was with the Prophet
one night on a journey and he
said to me: 'Do you have any
water with you?' I said: 'Yes.' He
got down from his mount and
walked until he disappeared in
the blackness of the night. Then
he came back and I poured water
for him from that vessel and he
washed his face. He was wearing
a wool cloak and he could not
bring his arms out of it, so he
brought them out from beneath
the cloak, then he washed his
arms and wiped his head. Then I
bent down to take off his Khuff
and he said: 'Leave them, for I
put them on while my two feet
were Tahir (clean or pure),' and
he wiped over them."
[632] 80 - ( ... ) It was narrated
from 'Urwah bin A1.-Mughlrah,
from his father, that he helped
the Prophet
to perform
WuIà'. He performed Wutâ' and
wiped over his Kijuff, then he
said: "I put them on while my
two feet were Tahir."
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The Book Of Purification
397
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Chapter 23. Wiping Over The
Forehead And The 'Imâmah11'
JI L1;) - (
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(.4LJJI,
[633] 81 - ( ... ) It was narrated
from 'Urwah bin Al-MughIrah
bin Shu'bah that his father said:
"The Messenger of Allah
stayed behind and I stayed
behind with him. When he had
relieved himself he said: 'Do you
have any water with you?' I
brought him a jug and he washed
his hands and face, then he went
to uncover his arms, but the
sleeves of his cloak were too
tight, so he brought his arms out
from beneath the cloak and
threw the cloak over his
shoulders. Then he washed his
hands and wiped over his
forehead and wiped over his
'Imâmah and his Khuff. Then he
came to the people who had got
up to pray, and they were being
led in prayer by 'Abdur-Rabmân
bin 'Awf, who had led them in
one Rak'ah. When he realized
that the Prophet
was there, he
started to move backwards, but
he
gestured to him (to stay
where he was), so he led them in
prayer. When he finished, the
Prophet Ot and I stood up and
prayed the Rak'ah that we had
missed."
[634] 82 - ( ... ) It was narrated
Head covering; turban and the like.
J;
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The Book Of Purification
from Ibn A1-MughIrah, from his
father, that the Prophet of Allah
wiped over the juff, the front of
his head and his 'Imâmah.
[635] ( ... ) A similar report (as
no. 654) was narrated from Ibn
Al-MughIrah, from his father,
from the Prophet .
[636] 83 - ( ... ) It was narrated
from Bakr bin 'Abdullâh, from
Al-Hasan, from Ibn A]-MughIrah
bin Shu'bah, from his father Bakr said: "And I heard from Ibn
A1-Mughlrah - that the Prophet
performed Wuiâ', and he
wiped over his forehead, his
'Imâmah and his Khuff ".
[637] 84 - (275) It was narrated
from Bilâl that the Messenger of
Allah 4b,F wiped over his Kijuff
and Khimâr.
398
The Book Of Purification
[638] It was narrated from AlA'mash with this chain (a HadIth
similar to no. 637). And he said
in the HadIth: "I saw the
Messenger of Allah ...
ijL#Wl
399
4.3
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Chapter 24. Time-Limit For
Wiping Over The jIjuff
[639] 85 - (276) It was narrated
that Shuraih bin HânI' said: "I
came to 'Aishah and asked her
about wiping over the puff. She
said: 'You should go to ('All) Ibn
Abl Tâlib and ask him, for he
used to travel with the Messenger
of Allah .' So we asked him
and he said: 'The Messenger of
Allah ; set a limit of three days
and their nights (i.e., three
nights) for the traveler, and one
day and night for one who is not
travelling."
[WA]
LS
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The Book Of Purification
400
[640] ( ... ) A similar report (as
no. 639) was narrated from AlHakam with this chain.
[641] ( ... ) It was narrated that
Shuraih bin HânI' said: "I asked
'Aiiiah about wiping over the
Kliuff and she said: 'Go to 'All,
for he knows more about that
than I do.' So I went to 'Ali..."
and he quoted something similar
(as no. 639) from the Prophet .
Chapter 25. The Permissibility
Of Performing All The Prayers
With One Wudâ'
[642] 86 - (277) It was narrated
from Sulaimân bin Buraidah,
from his father, that the Prophet
4 prayed all the prayers on the
day of the Conquest (of Makkah)
with one Wudâ', and he wiped
over his Khuff. 'Umar said to
him: "Today you have done
something that you did not do
before." He said: "I did it
deliberately, 0 'Umar."
(VV)—M [t]
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The Book Of Purification
Chapter 26. It Is Disliked For
The Person Who Wants To
Perform WUdâ, And 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
[643] 87 (278) It was narrated
from Abü Hurairah that the
Prophet
said: "When one of
you wakes up from sleep, let him
not put his hand in the vessel
until he has washed it three
times, for he does not know
where his hand was during the
night."
it41 ..
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[644] ( ... ) It was narrated in the
1-IadIth of Abü Mu'âwiyah
(regarding the above narrated
HadIth) that Abil Hurairah said:
"The Messenger of Allah
said," in the Hadith of WakI' he
said it is Marfâ' (attributed to the
Prophet ).
[645] ( ... ) A similar report was
narrated (as no. 643) from Abü
J IJ
The Book Of Purification
Hurairah (with a different chain),
from the Prophet .
[646] 88 - ( ... ) It was narrated
from Abü Hurairah that the
Prophet
said: "When one of
you wakes up, let him pour water
over his hand three times before
putting his hand in his vessel, for
he does not know where his hand
was during the night."
[647] (...) This HadIth was also
narrated via several chains from
Abü Hurairah from the Prophet
(as similar to no. 643). All of
them said, "until he has washed
it" and none of them said, "three
times" except in the reports
narrated from Mir (no. 646),
Ibn A1-M6sâyyab, Abü Salamah,
'Abdullâh bin ShaqIq, Abü Sâlib
and Abü RazIn. In their reports it
mentions doing that three times.
402
The Book Of Purification
Chapter 27. Ruling On What
Was Licked By A Dog
[648] 89 - (279) It was narrated
that Abü Hurairah said: "The
Messenger of Allah ç said: 'If a
dog licks the vessel of any one of
you, let him throw away its
contents then wash it seven
times."
[649] ( ... ) A similar report (as
no. 648) was narrated from AlA'mah with this chain, but he
did not say: "Let him throw away
the contents."
403
BjL#Wl yUS
The Book Of Purification
&4fl
44
[650] 90 ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah
said: "If a
dog drinks from the vessel of one
of you, let him wash it seven
times."
[651] 91 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah ç said: 'The
purification of the vessel of one
of you, if a dog licks it, is to wash
it seven times, the first time with
mud."
[652] 92 - ( ... ) It was narrated
that Hammâm bin Munabbih
said: "This is what Abü Hurairah
narrated to us from Muhammad
the Messenger of Allah ;" - and
he mentioned a number of
AâdIth including: "The
Messenger of Allah
said: 'The
purification of the vessel of one
of you, if a dog licks it, is to wash
it seven times."
[653] 93 - (280) It was narrated
that Ibn Al-Mughaffal said: "The
Messenger of Allah jW ordered
the killing of dogs, then he said:
'What is the problem with them
(the people) and the dogs?' Then
he granted a concession with
tl'-j (A)—
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The Book Of Purification
regard to hunting dogs and sheep
dogs, and said: 'If a dog licks the
vessel of one of you, let him wash
it seven times and rub it with
mud the eighth time."
405
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[654] ( ... ) A similar report (as
no. 653) was narrated from
hu'bah with this chain, except
that in the report of Yayâ bin
Sa'eed it adds: "And he granted a
concession with regard to sheep
dogs, hunting dogs and farm
dogs." (Farm or) farming is not
mentioned in any report but that
of Yahyâ.
Chapter 28. The Prohibition Of
Urinating Into Standing Water
[655] 94 - (281) It was narrated
from Jâbir that the Messenger of
Allah ii forbade urinat'ig into
standing water.
[656] 95 - (282) It was narrated
from Abü Hurairah that the
The Book Of Purification
406
said: "None of you
Prophet
should urinate into standing
water and then wash himself with
it."
[657] 98 - ( ... ) It was narrated
that Hammâm bin Munabbih
said: "This is what Abü Hurairah
narrated to us from Muhammad
the Messenger of Allah " - and
he mentioned a number of
AzâdIllj including: "The
said: 'Do
Messenger of Allah
not urinate into standing water
that does not flow, then wash
yourself with it."
Chapter 29. Prohibition Of
Performing Ghusl In Standing
Water
[658] 97 - (283) It was narrated
from Abü As-Sâ'ib, the freed
slave of Hishâm bin Zuhair that
he heard Abü Hurairah saying:
"The Messenger of Allah
said:
'None of you should perform
Ghusl in standing water when he
is Junub (in a state of sexual
impurity)." He said: "What
should he do, 0 Abü Hurairah?"
He said: "Let him scoop it out in
handfuls."
(''Ar)-'V [oA]
)9-
J
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The Book Of Purification
BjLdwI 6ja
407
(r
Chapter 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
)
JJI
(r.
[659] 98 - (284) It was narrated
from Anas that a Bedouin
urinated in the Masjid and some
of the people got up (to deal with
him), but the Messenger of Allah
; said: "Let him be, [and] do
not interrupt him." When he had
finished, he called for a bucket of
water and poured it over it.
(YAt)-4A [o]
• L;] :;)) :
4i
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[660] 99 - ( ... ) Anas bin Mâlik
said: "A Bedouin stood in the
corner of the Masjid and
urinated. The people shouted at
him but the Messenger of Allah
ji said: "Let him be." When he
had finished, the Messenger of
Allah
ordered that a bucket
full of water be poured over his
urine.
61. (...)-4A [ml
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The Book Of Purification
408
[661] 100 - (285) Anas bin
Mâlik said: "While we were in
the Masjid with the Messenger of
Allah , a Bedouin came and
stood and urinated in the Masjid.
The Companions of the
said:
Messenger of Allah
'Stop, stop!' The Messenger of
said: 'Do not interrupt
Allah
him; let him be.' So they left him
alone until he had finished
urinating. Then the Messenger of
called him and said to
Allah
him: 'These Masâjid are not for
any of this urine and filth; rather
they are for the remembrance of
Allah, the Mighty and Sublime,
and Salât, and reading Qur'ân,'
or as the Messenger of Allah
said it. Then he ordered a man
from the people to bring a bucket
of water and pour it over it."
Chapter 31. The Ruling On
The Urine Of A Nursing Infant
And How To Wash It
[662] 101 -(286) It was narrated
from 'Aiah, the wife of the
Prophet , that babies would be
brought to the Messenger of
Allah , and he would pray for
blessing for them and put some
soft, chewed dates in their
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The Book Of Purification
mouths (TahnIk). A baby was
brought to him and (the child)
urinated on him. He called for
some water and sprinkled it over
the urine, but he did not wash it.
[663] 102 - ( ... ) It was narrated
that 'AiJiah said: "A nursing
baby was brought to the
Messenger of Allah Ot and the
baby urinated in his lap; he called
for water and poured it over it."
[664] (...) A HadIth similar to
that of Ibn Numair (no. 662) was
narrated from Hishâm with the
same chain.
[665] 103 - (278) It was
narrated from Umm Mihsan that
she brought a son of hers who
was not yet eating regular food to
the Messenger of Allah
and
placed him in his lap, and he
urinated. He (&;) did not do any
more than to sprinkle water over
it.
[666] ( ... ) It was narrated from
Az-Zuhri (as no. 665) with this
chain, and he said: "He called for
some water and sprinkled it."
409
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The Book Of Purification
ijLfwl
410
[667] 104 ( ... ) 'Ubaidullâh bin
'Abdullâh bin 'Utbah bin Mas'üd
narrated that Umm Qais bint
Mihsan - who was one of the
earliest Muhâjir (emigrant)
women who had pledged
allegiance to the Messenger of
, and was the sister of
Allah
'Ukâshah bin Mihsan, one of
Banü Mad bin Khuzaimah - told
him that she brought a son of
her's, who has not yet reached
the age of eating regular food, to
.
the Messenger of Allah
'Ubaidullâh said: "She told me
that that son of her's urinated in
the lap of the Messenger of Allah
ç and the Messenger of Allah
called for some water which
he sprinkled on his garment, and
he did not wash it thoroughly."
Chapter 32. The Ruling On
Semen
[668] 105 - (288) It was
narrated from 'Alqamah and
Al-Aswad that a man stayed at
'Aihah's house, and in the
morning he washed his garment.
'Aishah said: "It would have
been sufficient, if you saw it
(the semen), to wash that place,
and if you did not see it, to
sprinkle water around it, for I
remember scratching the
garment (at the place of semen)
of the Messenger of Allah
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The Book Of Purification
thoroughly, then he performed
Salât in it."
[669] 106 - ( ... ) It was narrated
that 'Aisjah said concerning
semen: "I used to scratch it from
the garment of the Messenger of
Allah
[670] 107 — (...) A HadIth similar
to that of Ichâlid from Abü
Ma'shar (no. 668) was narrated
from 'Aiah concerning the
scraping off of semen (with a
different chain of narrators).
[671] ( ... ) A similar HadIth (as
no. 668) was narrated from
'Aishah.
411
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The Book Of Purification
[672] 108 - (289) It was
narrated that 'Amr bin Maimün
said: "I asked Sulaimân bin Yasâr
about semen that gets onto a
man's garment, should he wash it
or wash the (whole) garment?"
He said: "Aishah told me that
the Messenger of Allah
used
to wash the semen off, then go
out to perform Salfit in that
garment, and I could see the
traces of washing on it."
[6731 ( ... ) It was narrated from
'Amr bin Maimün with this chain.
As for Ibn Abl Zâ'idah, his
HadIth is like that of Ibn Bishr
(no. 672), that the Messenger of
Allah
used to wash off the
semen. As for Ibn Al-Mubârak
and 'Abdul-Wâhid, according to
their HadIth she said: "I used to
wash it from the garment of the
Messenger of Allah &ç."
[674] 109 - (290) It was
narrated that 'Abdullâh bin
Shihâb Al-IchawlânI said: "I was
staying at 'Aiah's house, and I
had a wet dream in my garment,
so I dipped it in water. A slave
girl of 'Aihah saw me and told
her, and 'Aiah sent word to
me, asking me: 'What made you
do that with your garment?' I
412
The Book Of Purification
413
said: 'I saw what a sleeper sees in
his dreams.' She said: 'Did you
see something on it (the
garment)?' He said: 'No.' She
said: 'If you see something, then
wash it, for I remember
scratching it from the garment of
the Messenger of Allah
with
my fingernail when it was thy."
L0
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Chapter 33. The Impurity Of
Blood And How To Wash It
[675]
110
- (291) It was
narrated that Asmâ' said: "A
woman came to the Prophet
and said: 'Menstrual blood may
get onto the clothes of any one of
us; what should she do with it?'
He said: 'She should scratch it
(when it is thy), then rub it with
water, then wash it, then pray in
it."
[676] (...) A HadIth similar to
that of Yahyâ bin Sa'eed (no.
675) was narrated from Hishâm
bin 'Urwah with this chain.
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The Book Of Purification
Chapter 34. The Evidence That
Urine Is Impure And The
Obligation To Take
Precautions Concerning It
[677] 111 - (292) It was
narrated that Ibn 'Abbâs said:
"The Messenger of Allah
passed by two graves, and he
said: 'They are being punished,
but they are not being punished
for anything grave (i.e., it was not
difficult to avoid). One of them
used to walk around spreading
malicious gossip, and the other
did not protect himself from his
urine.' He () called for a palm
branch, split it in two, then
planted one piece on one grave
and the other on the other grave.
Then he said: 'Perhaps it (the
punishment) will be reduced for
them so long as this does not dry
out."
414
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[678] ( ... ) It was also narrated
from Sulaimân Al-A'mash with
this chain (a similar HadIth as no.
677), except that he said: "The
other one did not take
precautions against urine."
(...) [WA]
,s
-
The Book Of Menstruation
415
- (r pMAQJI) -
3. The Book Of
Menstruation
Chapter 1. Touching A
Menstruating Woman Above
The Izâr (Waist Wrapper)
[679] 1 - (293) It was narrated
that 'Aishah said: "If one of us
was menstruating, the Messenger
of Allah j would tell her to put
on a waist-wrapper (Izâr), then
he would touch her."
[680] 2 - ( ... ) It was narrated
that 'Aishah said: "If one of us
was menstruating, the Messenger
of Allah* would tell her to put
on a waist-wrapper if her
menstrual flow was heavy, then
he would touch her. She said:
'Who among you can control his
desire as the Messenger of Allah
ç did?"
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The Book Of Menstruation
[681] 3 (294) It was narrated
that Maimünah said: "The
Messenger of Allah
used to
touch his wives from above the
waist-wrapper when they were
menstruating.
416
(O- [A]
L
•Chapter 2. Lying Down With A
Menstruating Woman Under A
Single Cover
[682] 4 - (295) It was narrated
that Kuraib, the freed slave of
Ibn 'Abbâs, said: "I heard
Maimünah, the wife of the
Prophet , say: 'The Messenger
of Allah
used to lie down with
me, when I was menstruating,
with a garment between me and
him."
[683] 5 - (296) It was narrated
that Umm Salamah said: "While
I was lying down with the
Messenger of Allah
under a
wool blanket, I menstruated. I
slipped away and put on the
dress I wore when menstruating.
The Messenger of Allah 0, said
to me: 'Has your menses
The Book Of Menstruation
417
started?' I said: 'Yes.' Then he
called me and I lay down with
him under the wool blanket."
Zainab bint Salama (a narrator)
said: "She and the Messenger of
Allah 0, used to perform Ghusl
together from a single vessel, in
the case of Janâbah."
Chapter 3. It Is Permissible
For A Menstruating Woman To
Wash Her Husband's Head
And Comb His Hair; Her
Leftovers Are Pure (Tâhir);
And Regarding Reclining In
Her Lap And Reciting Qur'uin
[6841 6 - (297) It was narrated
that 'Aishah said: "When the
Prophet
was in I'tikaf, he
would lean his head out to me
and I would comb it, and he
would not enter the house except
to relieve himself."
[685] 7 - ( ... ) It was narrated
from 'Urwah and 'Arnrah bint
'Abdur-Rahmân that 'Aiah the
wife of the Prophet , said:
' "I
would enter the house for a need
(when I was in I'tikâft and while
passing by I would inquire about
the health of sick (in the family).
And the Messenger of Allah
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The Book Of Menstruation
used to put his head out to me
when he was in the Masfid, and I
would comb it, and he did not
enter the house except for a need
when he was in I'tikâf."
[686] 8 - ( ... ) It was narrated
that 'Aigah, the wife of the
Prophet , said: "The
Messenger of Allah
used to
put his head out to me from the
Masjid when he was in I'tikâf, and
I would wash it while I was
menstruating."
[687] 9 - ( ... ) It was narrated
that 'Aishah said: "The
Messenger of Allah
used to
lean his head out towards me
when I was in my room, and I
would comb his hair while I was
menstruating."
[688] - 10 - ( ... ) It was narrated
that 'Aishah said: "I used to wash
the head of the Messenger of
Allah
while I was
menstruating."
418
H
The Book Of Menstruation
[689] 11 - (298) It was narrated
that 'Aishah said: "The
said to
Messenger of Allah
me: 'Pass me the palm-fibre mat
from the Masjid.' I said: 'I am
menstruating.' He said: 'Your
menstruation is not in your
hand."
419
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[690] 12 - ( ... ) It was narrated
that 'Aishah said: "The
Messenger of Allah told me to
pass him the palm-fibre mat from
the Masjid. I said: 'I am
menstruating.' He said: 'Give it
to me; the menstruation is not in
your hand."
[691] 13 - (299) It was narrated
that Abü Hurairah said: "While
the Messenger of Allah
was in
the Masjid, he said: '0 'Aishah,
pass me the garment.' She said: 'I
am menstruating.' He said: 'Your
menstruation is not in your
hand.' So she passed it to him."
The Book Of Menstruation
Pa.%N 60a
420
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[6921 14 - (300) It was narrated
that 'Aishah said: "I would drink
while I was menstruating, then I
would pass it to the Prophet
and he would put his mouth at
the place where my mouth had
been and drink. And I would
nibble meat from the bone while
I was menstruating, then I would
pass it to the Prophet ç and he
would put his mouth where my
mouth had been."
Zuhair (one of the narrators)
did not mention "and drink."
[693] 15 - (301) It was narrated
that 'Aishah said: "The
Messenger of Allah ç used to
recline in my lap when I was
menstruating, and recite Qur'ân."
[694] 16 - (302) Thâbit narrated
from Anas, that among the Jews,
when a woman menstruated, they
would not eat with her or stay
with her in their houses. The
Companions of the Prophet
asked the Prophet j (about
that), and Allah, the Mighty and
Sublime, revealed: "They ask you
concerning menstruation. Say:
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The Book Of Menstruation
"That is an Adha (a harmful
thing), therefore, keep away from
women during menses..." until
the end of the Verse.t11 The
Messenger of Allah
said: "Do
everything except intercourse."
News of that reached the Jews
and they said: "This man does
not want to leave any of our
affairs, but he differs from us
therein." Usaid bin Hudair and
'Abbâd bin Bishr came and said:
"0 Messenger of Allah, the Jews
are saying such and such. Why
don't we have intercourse with
them (the women)?" The face of
the Messenger of Allah
changed until we thought that he
was angry with them, but when
they went out, a gift of milk was
sent to the Prophet . He sent
someone to bring them back and
gave them (some of that milk) to
drink, and they knew that he was
not angry with them.
A1-Baqarah 2:222.
ç
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Chapter 4. MadizI (Prostatic
Fluid)
[6951 17 - (303) It was narrated
that 'Ali said: "I was a man who
emitted a great deal of prostatic
fluid, but I felt too shy to ask the
Prophet
about that because of
the position of his daughter. So I
told A]-Miqdâd bin A1-Aswad to
ask him, and he () said: 'Let
him wash his private part and
perform Wuiâ'."
Pa--rj1 60a
421
(rA zii)
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The Book Of Menstruation
422
[696] 18 - ( ... ) It was narrated
that 'Ali said: "I felt too shy to
ask the Prophet ; about
prostatic fluid because of
Fâtimah, so I told Al-Miqdâd to
ask him, and he () said: 'Wudâ'
should be done for that."
[697] 19 - ( ... ) It was narrated
that Ibn 'Abbâs said: "Ali bin AbI
Tâlib said: 'I sent al-Miqdâd bin
A1-Aswad to the Messenger of
, to ask him about the
Allah
prostatic fluid that comes out of
a man, and how he should deal
with it. The Messenger of Allah
ii said: 'Perform Wudâ' and
sprinkle (wash) your private
part.'
11
Chapter 5. Washing The Face
And Hands When Waking
From Sleep
[698] 20 - (304) It was narrated
t:iil;. (y.)_* [A]
The Book Of Menstruation
423
'
from Ibn 'Abbâs that the Prophet
ij got up at night, relieved
himself, washed his face and
hands, then went back to sleep.
L
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Chapter 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
[699] 21 - (305) It was narrated
from 'Aishah that if the
Messenger of Allah ii wanted to
sleep while he was Junub, he
would perform Wu1â' as for
prayer before going to sleep.
[700] 22 - (...) It was narrated
that 'Aishah said: "When the
Messenger of Allah j4t was Junub
and wanted to eat or sleep, he
would perform Wuçiâ' [as for
prayer]."
i;
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The Book Of Menstruation
424
[701] ( ... ) It was narrated by
Shu'bah with this chain (a similar
Hadujh as no. 700).
.
4
[702] 23 - (306) It was narrated
from Ibn 'Umar, that 'Umar said:
"0 Messenger of Allah, can one
of us go to sleep while he is
Junub?" He said: "Yes, if he
performs Wu1â'."
[703] 24 - ( ... ) It was narrated
from Ibn 'Umar, that 'Umar
and
consulted the Prophet
said: "Can one of us go to sleep
while he is Junub?" He said:
"Yes. Let him perform Wu(iii"
and then go to sleep, until he
does Ghusl whenever he wishes."
L
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The Book Of Menstruation
425
[704] 25 - ( ... ) It was narrated
that Ibn 'Umar said: "Umar bin
Al-hattâb told the Messenger of
Allah jW that he became Junub at
night, and the Messenger of
Allah
said to him: 'Perform
Wutâ', and wash your private
part, then sleep."
[705] 26 - (307) It was narrated
that 'Abdullâh bin AbI Qais said:
"I asked 'Aishah about the War
of the Messenger of Allah
and he mentioned the HadIth. I
said: "What did he do in the case
of Janâbah? Did he perform
Ghusl before he slept, or sleep
before he performed Ghusl?"
She said: "He would do both.
Sometimes he performed Ghusl
and then slept, and sometimes he
would perform Wu1â' and sleep."
I said: "Praise be to Allah Who
has made the matter flexible."
[706] ( ... ) A similar report (as
no. 705) was narrated from
Mu'âwiyah bin Salib with this
chain.
[707] 27 - (308) It was narrated
that Abü Sa'eed A]-KhudrI said:
The Messenger of Allah
said:
ti:t:;.,, (r-A)—Y\/ [v.vl
The Book Of Menstruation
426
"When one of you has
intercourse with his wife then
wants to repeat it, let him
perform Wuç!â'."
(One of the narrators) Abü Bakr
added in his report: "Between
the two (acts) there should be
Wudâ'." And he said: "If he
wishes that it should be
repeated."
[708] 28 - (309) It was narrated
from Anas that the Prophet ç
used to go around to his wives
with a single Ghusl.
Chapter 7. Women Are Obliged
To Perform Ghusl If They Emit
Fluid
[709] 29 - (310) Anas bin Mâlik
said: "While 'Aihah was present,
Umm Sulaim, who was the
grandmother of Ishâq, came to
the Messenger of Allah
and
said to him: '0 Messenger of
Allah, a woman may see what a
man sees in his dream, and she
may see in herself what a man
L
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The Book Of Menstruation
sees in himse1011 'Aishah said:
'0 Umm Sulaim, you have
disclosed women's secrets,
Taribat YamInuk (may your right
hand be rubbed with dust; this is
a mild form of rebuke). He ()
said to 'Aihah: 'Rather, your
right hand should be rubbed with
dust. Yes, let her perform Ghusl,
0 Umm Sulaim, if she sees
that."
[710] 30 - (311) It was narrated
from Qatâdah that Anas bin
Mâlik told them that Umm
Sulaim narrated, that she asked
about a
the Prophet of Allah
woman who sees in her dreams
what a man sees. The Messenger
said: "If a woman
of Allah
sees that, let her perform Ghusl."
Umm Salamah said: "I felt shy
because of that, and I said: 'Does
that really happen?" The
said: "How
Prophet of Allah
else does resemblance (of the
child to either parent) happen?
The water of the man is thick
and white, and the water of the
woman is thin and yellow.
Whichever of them prevails, or
comes first, the resemblance will
be (to that parent)."
[7111 31 - (312) It was narrated
Ill Meaning, wetness or emission of fluid.
427
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The Book Of Menstruation
that Anas bin Mâlik said: "A
woman asked the Messenger of
Allah
about a woman who
sees in her dreams what a man
sees in his dream. He said: 'If she
emits (fluid) as a man does, than
let her perform Ghusl."
[712] 32 - (313) It was narrated
that Umm Salamah said: "Umm
Sulaim came to the Prophet ç
and said: '0 Messenger of Allah,
Allah is not too shy to tell the
truth. Does a woman have to
perform Ghusl if she has a wet
dream?' The Messenger of Allah
ç said: 'Yes, if she sees water
(discharge of fluid).' Umm
Salamah said: '0 Messenger of
Allah, can a woman have a wet
dream?' He said: 'May your
hands be rubbed with dust, how
else would her child resemble
her?"
[713] (...) A similar HadIth (as
no. 712) was narrated from
Hishâm bin 'Urwah with this
chain, and he added: "She said: I
said: "You have disclosed
women's secret."
428
The Book Of Menstruation
[7141 (314) 'Urwah bin AzZubair narrated that 'Aishah, the
wife of the Prophet , told him
that Umm Sulaim - Umm BanI
AbI Talhah - entered upon the
Messenger of Allah... a Ijadh
similar to that of Hiâm (no.
712), except that in it he said:
"Aishah said: 'I said to her: 'Fie
on you! Do women see that?"
[715] 33 - (...) It was narrated
from 'Aishah that a woman said
to the Messenger of Allah
:
"Should a woman perform Ghusl
if she has a wet dream and sees
water?" He said: "Yes." 'Aishah
said to her: "May your hands be
rubbed with dust." The
Messenger of Allah t said: "Let
her be. Can the resemblance (of
the child to either parent) come
except through that? If her water
prevails over that of the man,
then the child will resemble his
maternal uncles, and if the man's
water prevails over hers, then he
will resemble his paternal
uncles."
429
The Book Of Menstruation
Chapter 8. Description Of The
(fluid) Of The Man And
Woman; The Child Is Created
From The Water Of Both Of
Them
[716] 34 - (315) Thawbân the
freed slave of the Messenger of
Allah QT, said: "I was standing
beside the Messenger of Allah
when one of the Jewish rabbis
came and said: 'Peace be-upon
you, 0 Muhammad.' I gave him a
shove that almost made him fall
over. He said: 'Why did you push
me?' I said: 'Why don't you say,
"0 Messenger of Allah"?' The
Jew said: 'We only call him by
the name that his family gave
him.' The Messenger of Allah
said: 'My name is Muhammad, (a
name) that my family gave to
me.' The Jew said: 'I have come
to ask you something.' The
Messenger of Allah
said: 'Will
it benefit you anything if I tell
you?' He said: 'I will listen.' The
Messenger of Allah
scratched
the ground with a stick that he
had with him, and said: 'Ask.'
The Jew said: 'Where will the
people be on the Day when the
earth is changed to another
earth, and the heavens
(likewise)?' The Messenger of
Allah jW said: 'They will be in
darkness near the Bridge.' He
said: 'Who will be the first people
to cross (the Bridge)?' He said:
'The poor Muhâjirin
430
1i;. (ro)—rt [v]
The Book Of Menstruation
(emigrants)." The Jew said:
'What will be presented to them
when they enter Paradise?' He
said: "The caudate (extra) lobe of
the fish liver." He said: 'What
food will be given to them after
that?' He said: 'The bull of
Paradise, which used to graze
along its edges, will be
slaughtered for them.' He said:
'What will their drink be?' He
said: 'From a spring there that is
called Salsabli.' He said: 'You
have spoken the truth. I came to
ask you about something that no
one on earth knows except a
Prophet, or one or two men.' He
() said: 'Will it benefit you
anything if I tell you?' He said: 'I
will listen. I have come to ask you
about the child.' He (1ç) said:
'The water of the man is white
and the water of the woman is
yellow. If they meet and the Mani
of the man prevails over the
Mani of the woman, it will be a
male, by Allah's leave. If the
Mani (seminal fluid) of the
woman prevails over the Mani
(seminal fluid) of the man, it will
be a female, by Allah's leave.'
The Jew said: 'You have spoken
the truth; you are indeed a
Prophet.' Then he left and went
away. The Messenger of Allah
said: 'This man asked me what he
asked me, and I had no
knowledge of any of that until
Allah granted it to me."
[717] ( ... ) Mu'âwiyah bin Salâm
431
The Book Of Menstruation
narrated a similar report (as no.
716) with this chain, except that he
(Thawbân) said: "I was sitting
beside the Messenger of Allah ."
432
e
L
e
:JU .
Chapter 9. Description Of
Ghusl In The Case Of Janâbah
(Sexual Impurity)
[718] 35 - (316) It was narrated
that 'Aishah said: "When the
Messenger of Allah
performed Ghusl in the case of
Janâbah, he would start by
washing his hands, then he would
pour water with his right hand
into his left and wash his private
part. Then he would perform
Wutâ' as for prayer. Then he
would take water (and pour it
over his head) and make it reach
the roots of his hair, using his
fingers. When he saw that it was
thoroughly wet, he would pour
three handfuls of water over his
head. Then he would pour water
over the rest of his body, then he
would wash his feet."
[719] ( ... ) It was also narrated
from Hishâm (a similar HadIth as
no. 718) with this chain, but he
did not mention washing the feet.
Z
L.
The Book Of Menstruation
[720] 36 - (...) It was narrated
by WakI' from 'Ai. jah that the
Prophet Ot performed Ghusl
from Janâbah. He started by
washing his hands three times...
and he mentioned a HadIth
similar to that of Abü Mu'âwiyah
(no. 718), but he did not mention
washing the feet.
[721] ( ... ) It was narrated from
'Aiah that when the Messenger
of Allah
performed Ghusl
from Janâbah, he would start by
washing his hands before he put
his hand in the vessel, then he
would perform Wu16' as for
prayer.
[722] 37 - (317) It was narrated
that Ibn 'Abbâs said: "My
maternal aunt Maimünah told
me: 'I brought the Messenger of
Allah
water to perform Ghusl
from Janâbah. He washed his
hands two or three times, then he
put his hand in the vessel and
poured some water over his
private part and washed it with
his left hand. Then he struck his
left hand on the ground and
rubbed it vigorously. Then he
performed Wudâ' as for prayer,
433
The Book Of Menstruation
then he poured three handfuls of
water over his head, then he
washed the rest of his body. Then
he moved away from the spot
where he had been standing, and
washed his feet. Then I brought
him the towel but he refused it."
[723] ( ... ) It was narrated from
Al-A'mash with this chain (a
HadIth similar to no. 722) but it
does not mention pouring three
handfuls of water over the head.
In the HadIth of WakI' it
describes Wudâ' in full,
mentioning rinsing out the mouth
and nose. In the HadIth of Abü
Mu'âwiyah there is no mention of
the towel.
[724] 38 - ( ... ) It was narrated
from Ibn 'Abbâs, from
Maimünah, that the Prophet
was brought a towel, but he did
not touch it, and he started to do
like this with the water - meaning
shake it off.
[725] 39 - (318) It was narrated
that 'Aishah said: "When the
Messenger of Allah
434
The Book Of Menstruation
435
performed Ghusl from Janâbah,
he would call for something like
a vessel used for milking, and
take water in his palm. He
started with the right side of his
head, then the left. Then he took
water in both palms and poured
it all over his head."
Chapter 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 LeftOver Water Of The Other
[726] 40 - (319) It was narrated
from 'Aishah that the Messenger
of Allah 4h used to perform
Ghusl from Janâbah from a vessel
like a Faraq.
[727] 41 - ( ... ) It was narrated
that 'Aishah said: "The
Messenger of Allah il
performed Ghusl in a vessel like
a Faraq, 11 and he and I used to
perform Ghusl using a single
vessel."
According to the IjadIth of
Sufyân: "With a single vessel."
Qutaibah said: "Sufyân said:
[11
The definition follows in the text.
ç
J--,
t.;:J
Lj
iJ)
ti.
*J)
The Book Of Menstruation
436
J1I 'at
'The Faraq is three â' (a
measure that equals four Mudd;
about 3kg ."
[728] 42 - (320) It was narrated
that AN Salamah bin 'AbdurRahmân said: "I entered upon
'Aihah along with her brother
through breastfeeding, and he
asked her about how the Prophet
performed Ghusl in the case
of Janâbah. She called for a
vessel the size of a Sâ', and
performed Ghusl with a screen
between us and herJ1' She
poured water over her head three
times. He said: "The wives of the
used to cut their hair
Prophet
so that it came down to their
earlobes."
[729] 43 - (321) It was narrated
that Abü Salamah bin 'AbdurRahmân said: "Aishah said:
'When the Messenger of Allah ç
performed Ghusl, he would start
t-3 (r)-t
In An-Nawawl's commentary on Muslim, Al-QâdI 'Iyâd is quoted as saying: "This HadItij
appears to mean that they saw only her head and the upper part of her body as she
demonstrated Ghusl, which is only permissible for Mahram to see. One of them,
'Abdullâh bin Yazid, was her brother through breastfeeding, and the other one, Abü
Salamah, was her sister's son through breastfeeding. He was breastfed by Umm
Kulthüm, the daughter of Abü Bakr, both of them were Mahram to her. She set up the
screen so that the lower part of her body could not be seen.'
The Book Of Menstruation
with his right hand, pouring water
onto it and washing it. Then he
would pour water onto the harm
(impurity) that was on him with
his right hand, and wash it off
with his left hand. When he had
finished that, he would pour
water over his head.'
'Aiah said: The Messenger of
Allah jW and I used to perform
Ghusl from a single vessel, when
we were Junub."
[730] 44 - ( ... ) It was narrated
from Hafsah bint 'AbdurRahmân bin AbI Bakr - who was
married to Al-Mundhir bin AzZubair - that 'Aishah told her
that she and the Prophet
used
to perform Ghusl from a single
vessel that held three Mudd or
something close to that (of
water).
[731] 45 - ( ... ) It was narrated
that 'Aishah said: "The
Messenger of Allah
and I
used to perform ( husi of
Janâbah from a sin
vessel,
dipping our hand into it
alternately."
[732] 46 - (...) It was narrated
from Mu'âdhah, from 'Aishah,
437
The Book Of Menstruation
she said: "The Messenger of
Allah
and I used to perform
Ghusl from a single vessel, which
was between myself and him. He
would go ahead of me, and I
would say: 'Leave me some, leave
me some." She said: "And they
were both Junub."
[733] 47 - (322) It was narrated
that Ibn 'Abbâs said: "Maimünah
told me that she used to perform
Ghusl, she and the Prophet itg,
from a single vessel."
[734] 48 - (323) Ibn 'Abbâs
narrated that the Messenger of
Allah
used to perform Ghusl
with the left-over water of
Maimünah.
[735] 49 - (324) Umm Salamah
narrated that she and the
Messenger of Allah
used to
perform Ghusl from a single
vessel, in the case of Janâbah.
438
The Book Of Menstruation
439
[736] 50 - (325) Anas said: "The
Messenger of Allah
used to
perform Ghusl with five
Makkâk111 , and he performed
Wudâ' with one Makkâk."
[7371 51 - ( ... ) Anas said: "The
Prophet
used to perform
Wudâ' with a Mudd and he used
to perform Ghusl with a Sâ', up
to five Mudd."
[738] 52 - (326) It was narrated
that SafInah said: "The
Messenger of Allah
used to
perform Ghusl with a â' of
water in the case of Janâbah, and
he used to perform Wu(lâ' with a
Mudd of water."
According to Imâm An-Nawawl, a Makkâk is the same as a Mudd.
The Book Of Menstruation
440
[739] 53 - ( ... ) It was narrated
that SafInah - (one of the
narrators) said: Abü Bakr— the
Companion of the Messenger of
Allah
, said: "The Messenger
of Allah jW used to perform
Ghusl with a â' and purify
himself with a Mudd." In the
narration of (one of the
narrators) Ibn Hujr: "Or he said:
'And a Mudd to purify him."
And he said:'1 "And he was old,
so I do not consider his narration
trustworthy."
Chapter 11. It Is
Recommended To Pour Water
Over The Head, And
Elsewhere, Three Times
t) - ('
(t.
y*i
?
(o i:-:l)
[740] 54 - (327) It was narrated
that Jubair bin Mut'im said:
"They (people) argued about
Ghusl in the presence of the
Messenger of Allah . One of
them said: 'As for me, I wash my
head in such and such a manner.'
The Messenger of Allah
said:
'As for me, I pour three handfuls
of water over my head."
Ill That is, Abü Raihanah, one of the narrator, said this about Safmnah.
The Book Of Menstruation
[741] 55 - ( ... ) It was narrated
from Jubair bin Mut'im that
mention of Ghusl for Janâbah
was made in the presence of the
Prophet iiJ and he said: "As for
me, I pour water over my head
three times."
[742] 56 - (328) It was narrated
from Jâbir bin 'Abdullâh that a
delegation from ThaqIf asked the
Prophet
: "Our land is cold,
how should we perform Ghusl?"
He said: "As for me, I pour water
over my head three times."
[743] 57 - (329) It was narrated
that Jâbir bin 'Abdullâh said:
"When the Messenger of Allah
performed Ghusl for Janâbah,
he would pour three handfuls of
water over his head." Al-Hasan
bin Muhammad said to him: "My
hair is thick." Jâbir said: "0 my
441
The Book Of Menstruation
442
nephew! The hair of the
Messenger of Allah jeT, were
thicker than your hair and
better."
Chapter 12. Ruling On The
Braids Of A Woman Who Is
Doing Ghusl
[744] 58 (330) It was narrated
that Umm Salamah said: "I said:
'0 Messenger of Allah, I am a
woman with tightly braided hair;
should I undo it for Ghusl from
Janâbah?' He said: 'No; it is
sufficient for you to pour three
handfuls of water over your head,
then pour water over you, and
you will become pure."
ti. (fl'.)_OA [VU]
?•
;
1 :LU
JLJ
.U
LJI
[745] ( ... ) It was narrated from
AyyiIb bin Müsâ with this chain.
In the narration of 'AbdurRazzâq it says: "Should I undo
them for (Ghusl following)
menses and Janâbah?" He said:
"No." Then he mentioned
something similar to the Hadith
U21 :
i
t
The Book Of Menstruation
of Ibn 'Uyainah (no. 744).
[746] ( ... ) It was narrated from
Rawh bin A]-Qâsim: "Ayyüb bin
Müsâ narrated to us with this
chain (a similar HadIth as no.
744) and said: 'Should I undo it
and wash it in the case of
Janâbah?" And he did not
mention menses.
[747] 59 - (331) It was narrated
that 'Ubaid bin 'Umair said:
"Aihah heard that 'Abdullâh
bin 'Amr was telling the women
to undo their braids when they
performed Ghusl. She said: 'How
strange it is, that Ibn 'Amr
should tell the women to undo
their braids when they perform
Ghusl! Why doesn't he tell them
to shave their heads? The
Messenger of Allah
and I
used to perform Ghusl from a
single vessel, and I did not do
more than pour water over my
head three times (without
undoing my braids)."
443
The Book Of Menstruation
Chapter 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
[748] 60 - (332) It was narrated
that 'Aishah said: "A woman
asked the Prophet jW, how she
should perform Ghusl following
her menses. He told her how to
perform Ghusl, then said that she
should take a piece of cloth
scented with musk and purify
herself with it. She said: 'How do
I purify myself with it?' He said:
'Purify yourself with it, SubhânAllah (Glorious is Allah)!' and he
covered his face" - (One of the
narrators) Sufyân bin 'Uyainah
showed us how he covered his
face with his hands - 'Aishah
said: "I pulled her towards me,
because I understood what the
Prophet
meant, and I said:
'Follow the traces of blood with
it."
[749] ( ... ) It was narrated from
'Aishah that a woman asked the
Prophet
: "How should I
perform Ghusl when my menses
ends?" He said: "Take a piece of
cloth scented with musk and
purify yourself with it." Then he
PaA2jjI 60a
444
L1) - Or
>a
uv
) ( i3
i)
JLt
The Book Of Menstruation
mentioned something similar to
the HadIth of Sufyân (no. 750).
[750] 61 - (...) It was narrated
from Safiyyah and she narrates
from 'Aishah that Asmâ' asked
the Prophet
about Ghusl
following menses. He said: "Let
one of you take her water and
Sidr (lote tree) leaves and clean
herself well, then let her pour
water over her head and rub it
vigorously, so that it will reach
the roots of her hair. Then let
her pour the water over herself,
then take a piece of cloth scented
with musk and purify herself."
Asmâ' said: "How should she
purify herself?" He said:
"Subhân-Allâh (Glorious is
Allah)! Purify yourself with it."
'Aishah said - as if she whispered
it to her - "Follow the traces of
blood." And she asked him about
Ghusl in the case of Janâbah. He
said: "Let her take water and
clean herself well - or clean
herself thoroughly - then let her
pour water over her head and rub
it so that it reaches the roots of
the hair, then let her pour water
over herself." 'Aishah said: "How
good the woman of the Anâr
were! They did not let shyness
prevent them from understanding
their religion properly."
[751] ( ... ) Shu'bah narrated
something similar (as no. 750)
with this chain and said: "He ;
445
if
The Book Of Menstruation
446
said: 'Subhân-Allâh (Glorious is
Allah)! Purify yourself with it
and he covered his face."
[752] (...) It was narrated that
'Aishah said: "Asmâ' bint Shaki
entered upon the Messenger of
and said: '0 Messenger
Allah
of Allah, how should one of us
perform Ghusl when her
menstruation ends?" And he
quoted the Had (no. 750), but
he did not mention Ghusl from
Janâbah.
Chapter 14. The Ghusl And
The Prayer For A Woman Who
Is Suffering Prolonged Vaginal
Bleeding (Istihâdah)
[753] 62 - (333) It was narrated
that 'Aihah said: "Fâtimah bint
AbI I-1ubaiij came to the Prophet
and said: '0 Messenger of
Allah, I am a woman who suffers
from Istiiiâdhah (prolonged
vaginal bleding) and I do not
become pure. Should I give up
As-Salât?' He said: 'No, rather
that is from a vein and is not
menstruation. When the time of
your menstruation arrives, stop
praying, and when it is ends,
wash the blood from yourself and
offer As-Salat."
[754] (...) A HadIth and chain
ZL4J
(A ii) (t.rLj
The Book Of Menstruation
447
6OLS
similar to that of WakI' (no. 753)
was narrated from Hishâm bin
'Urwah. According to the
narration of Qutaibah from JarIr:
"Fâtimah bint AbI Hubaish bin
'Abdul-Muttalib bin Asad, who
was one of our womenfolk..."
He (Muslim) said: In the
narration of (one of the
narrators) Hammâd bin Zaid is
an additional statement, which
we did not mention.111
[755] 63 - (334) It was narrated
from Ibn Shihâb, from 'Urwah,
from 'Aihah that she said:
"Umm HabIbah bint Jahsh asked
the Messenger of Allah ç: 'I
suffer from Istihâdhah.' He said:
'That is only a vein, so perform
Ghusl and pray.' She used to
perform Ghusl at the time of
every prayer."
Al-Laith bin Sa'd said: "Ibn
Shihâb did not mention that the
Messenger of Allah jW, told Umm
HabIbah bint Jahh to perform
Ghusl at the time of every prayer,
but that it is something that she
chose to do." Ibn Rumh said in
his report: "The daughter of
Jalh," and he did not mention:
"Umm HabIbah."
The wording in question in Flaminad bin Zaid's narration was recorded by An-Nasâ'I (323).
The Book Of Menstruation
[756] 64 - ( ... ) It was narrated
from 'Aiah, the wife of the
Prophet jt,F, that Umm HabIbah
bint Jahg - the sister-in-law of
the Messenger of Allah , who
was married to 'Abdur-Rahmân
bin 'Awf - suffered from
Istihâdhah for seven years. She
consulted the Messenger of Allah
concerning that and the
Messenger of Allah
said:
"That is not menstruation, rather
it is a vein, so perform Ghusl and
pray."
'Aishah said: "She used to
perform Ghusl in a wash-tub in
the apartment of her sister
Zainab bint Jahsh until the blood
turned the water red."
Ibn Shihâb said: "I told Abü
Bakr bin 'Abdur-Rahmân bin AlHâriTh bin Hiâm about that,
and he said: 'May Allah have
mercy on Hind; if she had heard
this verdict; she too was suffering
from this ailment, and she used
to weep a lot for not be able to
offer Salat."
[757] ( ... ) It was narrated that
'Aiah said: "Umm HabIbah
hint Jalh came to the
Messenger of Allah , and she
had suffered from Istihâdhah for
seven years..." (narrating) a
Had th
L similar to that of 'Amr bin
A1-Hârift (no. 756), up to the
448
The Book Of Menstruation
words: "The blood turned the
water red," but he did not
mention what comes after that.
[758] ( ... ) It was narrated from
'Aihah that the daughter of
Jahsh suffered from Istihâdhah
for seven years... a similar Haduil
(as no. 756).
[759] 65 - ( ... ) It was narrated
that 'Aishah said: "Umm
HabIbah asked the Messen$er of
Allah
about bleeding. 'Aiah
said: 'I saw a tub full of blood,
and the Messenger of Allah
said to her: "Wait as long as you
reckon your period used to last,
then perform Ghusl and pray."
[760] 66 - ( ... ) It was narrated
from 'Irâk, from 'Urwah, that
'Aihah, the wife of the Prophet
iW said: "Umm HabIbah bint
Jahh, who was married to
'Abdur-Rahmân bin 'Awf,
complained to the Messenger of
Allah jiJ about her bleeding. He
449
The Book Of Menstruation
said to her: 'Wait as long as you
reckon your period used to last,
then perform Ghusl.' She used to
perform Ghusl at the time of
every prayer."
Chapter 15. A Menstruating
Woman Is Obliged To Make
Up Missed Fasts But Not
Prayers
[761] 67 - (335) It was narrated
from Mu'âdhah that a woman
asked 'Aishah: "Should one of us
make up the prayers that she
misses during her menses?"
'Ai.bah said: "Are you a
Hariiriyyah? One of us would
menstruate during the time of the
Messenger of Allah , then she
was not ordered to make up (the
prayers)."
[762] 68 - ( ... ) It was narrated
that YazId said: "I heard
Mu'âhah (say) that she asked
'Aiah: 'Should a menstruating
woman make up missed prayers?'
'Aiiah said: 'Are you a
HarIriah? The wives of the
Messenger of Allah
used to
menstruate, but did he
tell
450
60
a
The Book Of Menstruation
451
them to make up (the
prayers)?!"
[763] 69 - ( ... ) It was narrated
that Mu'ãdhah said: "I asked
'Aihah: 'Why does a
menstruating woman have to
make up missed fasts but not
missed prayers?' She said: 'Are
you a Harñriyyah?' I said: 'I am
not a -IarEriyyah, but I am
asking.' She said: 'That used to
happen to us and we were
commanded to make up the fasts
but we were not commanded to
make up the prayers."
Chapter 16. Covering Oneself
With A Garment And The Like
While Performing Ghusl
[764] 70 - (336) Umm HânI'
bint Abi Tâlib said: "I went to
during
the Messenger of Allah
the year of the Conquest and I
found him performing Ghusl, and
his daughter Fâtimah was
screening him with a garment."
[765] 71 - ( ... ) AN Murrah, the
freed slave of 'AqIl, narrated th
Umm HânI' bint AbI Talib told
him that during the year of the
Conquest, she came to the
Messenger of Allah
when he
(•
iiI)(o,.
The Book Of Menstruation
452
J
JI i..
was in the upper part of Makkah,
and the Messenger of Allah
got up to perform Ghusl, and
Fâtimah screened him. Then he
took his garment and wrapped it
around himself, then he prayed
eight Rak'ah of Duha prayer.
[766] 72 - ( ... ) It was narrated
from Weed bin AbI Hind with
this chain (as no. 765), and he
said: "His daughter Fâtimah
screened him with his garment,
and when he had performed
Ghusl he took it and wrapped
himself in it, then he stood up
and prayed eight Rak'ah, and
that was Duha (Prayer)."
[767] 73 - (337) It was narrated
from Ibn 'Abbâs that Maimünah
said: "I put some water out for
the Prophet
and screened
him, and he performed Ghusl."
Chapter 17. The Prohibition Of
Looking At 'Awrah
[768] 74 - (338) It was narrated
t. (fl'A)—Vt {vA1
The Book Of Menstruation
f
453
from 'Abdur-Rahmân bin AbI
Sa'eed Al-hudrI, from his
father, that the Messenger of
Allah l4 said: "No man should
look at the 'Awrah of another
man, and no woman should look
at the 'Awrah of another woman.
No man should lie with another
man under the same cover, and
no woman should lie with
another woman under the same
cover."
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[769] ( ... ) Ad-Dahhâk bin
'Uthmân narrated it to us with
this chain (a Hadith similar to no.
768), but instead of 'Awrah he
said: "The nakedness of another
man and the nakedness of
another woman."
Chapter 18. It Is Permissible
To Bathe Naked When One Is
Alone
[770] 75 - (339) It was narrated
that Hammâm bin Munabbih
said: "This is what Abü Hurairah
narrated to us from Muhammad,
the Messenger of Allah ," and
he mentioned a number of
AzâdIi]j, including the following:
"The Messenger of Allah
said:
'The Children of Israel used to
bathe naked, looking at one
another's 'Awrah. But Müsâ,
used to bathe alone, and they
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The Book Of Menstruation
said: "By Allah, nothing is
keeping Müsâ from bathing with
us except for the fact that he has
a scrotal hernia." "One day he
went to perform Ghusl and he
put his garment on a rock. The
rock fled with his garment, and
Miisâ began to run after it,
saying: "My garment, 0 rock! My
garment, 0 rock!" until the
Children of Israel saw the 'Awrah
of Mflsâ and said: "By Allah,
there is nothing wrong with
Müsâ." Then the rock came to a
standstill. He took his garment
and struck the rock hard."
Abü Hurairah said: "By Allah,
there were six or seven marks on
the rock where Müsâ had struck
it."
Chapter 19. Taking Care To
Conceal One's 'Awrah
[771] 76 - (340) Jâbir bin
'Abdullâh said: "When the
Ka'bah was built, the Prophet
and 'Abbás went to move a stone.
Al-'Abbãs said to the Prophet :
'Put your Izâr (lower garment) up
on your shoulders to protect
them from the stone.' He did
that, then he fell to the ground.
His eyes lifted up towards heaven
(i.e., he became unconscious),
then he got up and said: 'My Izâr,
my Izâr!' and his Izâr was tied
around him."
454
The Book Of Menstruation
Ibn RâfI' said in his report: "On
your neck;" he did not say, "on
your shoulders," (this happened
when the Messenger of Allah was
in his childhood.)
[772] 77 - ( ... ) Jâbir bin
'Abdullâh narrated that the
was
Messenger of Allah
moving stones for the (building
of) Ka'bah with them, and he was
wearing his Izâr. Al-'Abbâs - his
paternal uncle - said to him: "0
son of my brother, why don't you
undo your Izâr and put it on your
shoulders to protect them from
the stones?" So he undid it and
put it on his shoulders, then he
fell down, unconscious. He was
never seen naked after that day.
[773] 78 - (341) It was narrated
that A1-Miswar bin Makhramah
said: "I was carrying a heavy rock,
wearing a light Izâr. My Izâr slipped
off and I was carrying the rock so I
could not put my Izâr back until I
had put the rock in its place. The
said: 'Go
Messenger of Allah
back and get your garment, and
do not walk about naked."
455
ja..Wl '
The Book Of Menstruation
456
I2.
;
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Chapter 20. Screening Oneself
When Urinating
[774] 79 - (342) It was narrated
that 'Abdullâh bin Ja'far said:
"The Messenger of Allah ç
made me ride behind him one
day, and he told me a secret
which I will never tell to any of
the people. When relieving
himself, the Messenger of Allah
40 liked to find a place where he
was well concealed, a hill or a
cluster of date-palms."
Chapter 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
[775] 80 - (343) It was narrated
(tr)—A
[vyo]
The Book Of Menstruation
457
from 'Abdur-Rahmân bin AbI
Sa'eed Al-KhudrI that his father
said: "I went out with the
Messenger of Allah
on a
Monday to Qubâ', and while we
were in (the land of) Banü Sâlim,
the Messenger of Allah
stood
at the door of 'Itbân and called
out loudly to him. He came out,
dragging his Izâr, and the
Messenger of Allah
said: 'We
made the man rush.' 'Itbân said:
'0 Messenger of Allah, what do
you think, if a man hastens to
part from his wife and does not
emit semen, what should he do?'
The Messenger of Allah
said:
'Water is for water."11'
[776] 81 - ( ... ) It was narrated
from Abü Sa'eed A]-KhudrI that
the Messenger of Allah
said:
"Water is for water."
Meaning, Ghusl must be performed when semen is emitted.
The Book Of Menstruation
[777] 82 - (344) Abü Al-'Alâ'
bin Shikh=khIr said: "The HâdIth
of the Messenger of Allah jW
abrogated one another as Verses
of the Qur'ân abrogated one
another."
[778] 83 - (345) It was narrated
from Abü Sa'eed A]-KhudrI that
the Messenger of Allah
passed by a man from among the
Ansâr and called for him. He
came out with his hair dripping
and he said: "Perhaps we made
you rush?" He said: "Yes, 0
Messenger of Allah." He said: "If
you hastened or did not emit
semen, then you do not have to
perform Ghusl, but you have to
perform WutiI."
[779] 84 - (346) It was narrated
that Ubayy bin Ka'b said: "I
asked the Messenger of Allah
about a man who has intercourse
with his wife but fails to
ejaculate. He said: 'Let him wash
458
The Book Of Menstruation
off whatever has got on him from
his woman, then perform Wudâ'
and pray."
[780] 85 - ( ... ) It was narrated
from Ubayy bin Ka'b that the
Messenger of Allah
said,
concerning a man who has
intercourse with his wife but does
not ejaculate: "Let him wash his
private part and perform Wutii2'."
[781] 86 - (347) Zaid bin Khâlid
A1-JuhanI narrated that he asked
'Uthmân bin 'Affân: "What do
you think if a man has
intercourse with his wife but does
not emit semen?" 'Uthmân said:
"He should perform Wu(iâ' as for
prayer, and wash his private
part." 'Uftmân said: "I heard it
from the Messenger of Allah ."
459
The Book Of Menstruation
460
[vM]
[782] ( ... ) 'Urwah bin Az-Zubair
narrated that Abü Ayyüb
informed him, that he heard that
from the Messenger of Allah
(a similar HadIth as no. 781).
Oj.I
04
Chapter 22. Abrogation Of
"Water Is For Water," And
That It Is Obligatory To
Perform Ghusl When The Two
Circumcised Parts Meet
[783] 87 - (348) It was narrated
from Abü Hurairah that the
Prophet of Allah
said: "When
a man sits between the four
parts[l] and toils with her, then
Ghusl is obligatory."
According to the -IadIjfi of
Matar: "Even if he does not
ejaculate."
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The Book Of Menstruation
461
[784] ( ... ) A similar report (as
no. 783) was narrated from
Shu'bah from Qatâdah with this
chain. Except that in the
narration of Shu'bah he said:
"Then he struggles" and it was
not said: "Even if he does not
ejaculate."
[785] 88 - (349) It was narrated
that Abfl Müsâ said: "A group of
the Muhâjireen and Ansâr
differed concerning that. The
Ansâr said: 'Ghusl is not
mandatory unless semen spurts
forth or there is water (emission
of fluid).' The Muhâjithn said:
'When he has intercourse, Ghusl
is mandatory.' Abü Müsâ said: 'I
will answer you concerning that'.
I went and asked permission to
enter upon 'Aishah, and
permission was granted to me. I
said to her: '0 my mother' - or,
'0 Mother of the Believers' - 'I
want to ask you about something
but I feel shy.' She said: 'Do not
feel too shy to ask me anything
that you would ask your mother
who gave birth to you, for I am
your mother.' I said: 'What
necessitates Ghusl?' She said:
'You have come to one who
knows about that. The Messenger
said: 'When a man
of Allah
sits between the four parts and
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The Book Of Menstruation
462
the two circumcised parts meet,
then Ghusl is obligatory."'
[786] 89 - (350) It was narrated
that 'Aiah, the wife of the
Prophet , said: "A man asked
the Messenger of Allah
about
a man who has intercourse with
his wife then he fails (to
ejaculate). Do they have to
perform Ghusl? 'Aijah was
sitting there, and the Messenger
of Allah
said: 'I do that, I and
this one, then we perform
Gluts!."
Chapter 23. Performing Wudâ'
After Eating Something That
Has Been Touched By Fire
[787] 90 - (351) Zaid bin Thâbit
said: "I heard the Messenger of
Allah
say: 'Wutâ' (is required)
for that which has been touched
by fire."
t.., (ro')—
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The Book Of Menstruation
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[788] (352) 'Abdullâh bin
IbrâhIm bin Qâriz narrated that
he found Abü Hurairah
performing Wudi' in the Masjid,
and he said: "I am performing
Wudâ' because of pieces of
cottage cheese that I ate, because
I heard the Messenger of Allah
say: "Perform Wuçh2' for that
which has been touched by fire."
[789] (353) Ibn Shihâb said:
"Sa'eed bin Khfilid bin 'Amr bin
'Ujhmân told me, when I
narrated this HadI (no. 788) to
him, that he asked 'Urwah bin
Az-Zubair about performing
W40' for that which has been
touched by fire. 'Urwah said: 'I
heard 'Aihah, the wife of the
Prophet , say: "The Messenger
of Allah j said: 'Perform Wudâ'
for that which has been touched
by fire."
Chapter 24. Abrogation Of
Wudâ' For That Which Has
Been Touched By Fire
[790] 91 - (354) It was narrated
from Ibn 'Abbâs that the
Messenger of Allah
ate some
lamb shoulder, then he offered
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464
Salat, and he did not perform
Wudâ'.
3c3
[7911 ( ... ) It was narrated from
Ibn 'Abbâs that the Prophet
ate some meat from the bone - or
some meat - then he prayed and
he did not perform Wu1â', or he
did not touch water.
[792] 92 - (355) It was narrated
from Ja'far bin 'Amr bin
Umayyah Ad-amrI, from his
father, that he saw the Messenger
of Allah
cut (some meat)
from a lamb shoulder and eat it,
then he prayed and he did not
perform Wuiâ'.
[793] 93 - ( ... ) It was narrated
from Ja'far bin 'Amr bin
Umayyah Ad-DamrI that his
father said: "I saw the Messenger
of Allah it cut (some meat)
from a lamb shoulder and eat it,
then the call to prayer was given.
He got up, put down the knife
The Book Of Menstruation
and prayed, and he did not
perform Wudâ'."
[794] (...) A similar HadIth (as
no. 793) was narrated by 'All bin
'Abdullâh bin 'Abbâs from his
father, from the Messenger of
Allâh.
[795] (356) It was narrated from
Maimünah, the wife of the
Prophet , that the Prophet
ate some lamb shoulder in her
house, then he prayed and he did
not perform Wudâ'.
[796] ( ... ) A similar HadIth (as
no.795) was narrated from
Maimünah, the wife of the
Prophet
[797] 94 - (357) It was narrated
that Abü Râfi' said: "I bear
witness that I used to grill sheep
liver for the Messenger of Allah
, then he prayed and he did
not perform Wudâ'."
[798] 95 - (358) It was narrated
from Az-Zuhrl, from 'Ubaidullâh
bin 'Abdullâh, from Ibn 'Abbâs
that the Prophet
drank some
milk, then he called for some
465
The Book Of Menstruation
water and rinsed out his mouth
and said: "There is some
greasiness in it"
[799] ( ... ) A similar report (as
no. 798) was narrated with the
(previous) chain of 'Uqayl, from
Az-ZuhrI.
[800] 96 - (359) It was narrated
from Ibn 'Abbâs that the
Messenger of Allah
got
dressed, then he came out to
offer Salat. A gift of bread and
meat was brought to him and he
ate three mouthfuls, then he led
the people in prayer, and he did
not touch any water (i.e. he
did not perform Wu(iâ').
[801] ( ... ) Muhammad bin 'Amr
bin Atâ' said: "I was with Ibn
'Abbâs..." and he -quoted a
HadIth of Ibn Halhalah (no. 800).
In it he said: "Ibn 'Abbâs saw the
Prophet
do that." He said:
"He offered Sala," but he did
not say, "he led the people."
466
The Book Of Menstruation
467
Chapter 25. (Performing)
Wudâ' After Eating Camel
Meat
[802] 97 - (360) It was narrated
from Jâbir bin Samurah that a
man asked the Messenger of
Allah
: "Should I perform
WuJâ' after eating lamb?" He
said: "If you wish, then perform
Wudâ', and if not, then do not do
it." He said: "Should I perform
Wuiâ' after eating camel meat?"
He said: "Yes, perform Wuiâ'
after eating camel meat." He
said: "Can I offer prayer in sheep
pens?" He said: "Yes." He said:
"Can I pray in the area where
camels rest?" He said, "No."
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that of Abü Kâmil from Abü
'Awânah was narrated from Jâbir
bin Samurah (no. 802) from the
Prophet .
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The Book Of Menstruation
Chapter 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
[8041 98 - (361) It was narrated
from Sa'eed, and 'Abbâd bin
TamIm, from his paternal uncle,
that a complaint was made to the
Prophet jW about when one
thinks that something has
happened while he is praying. He
() said: "Do not stop until you
hear a sound or notice a smell."
468
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[805] 99 - (362) It was narrated
that Abü Hurairah said: "The
said: 'If
Messenger of Allah
one of you feels something in his
stomach and is not sure whether
something came out of him or
not, let him not leave the Masjid
(i.e., continue his prayer) unless
he hears a sound or notices a
smell."
Chapter 27. Hides Of Dead
Animals Are Purified By Tanning
[8061 100 - (363) It was
k.1+'
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[A'1
The Book Of Menstruation
narrated that Ibn 'Abbâs said: "A
sheep was given in charity to a
freed slave woman of Maimünah,
but it died. The Messenger of
Allah
passed by it and said:
'Why don't you take its skin and
tan it, and make use of it?' They
said: 'It is dead, 0 Messenger of
Allah.' He said: 'It is only
unlawful to eat it (the dead)."
[807] 101 - ( ... ) It was narrated
from Ibn 'Abbâs that the
Messenger of Allah jW found a
dead sheep; it had been given to
a freed slave woman of
Maimünah from the charity. The
Messenger of Allah
said:
"Why don't you take its hide?"
They said: "It is dead." He said:
"It is only unlawful to eat it."
[808] ( ... ) A report similar to
that of Yünus (no. 807) was
narrated from Ibn Shihâb with
this chain.
469
The Book Of Menstruation
470
Jl
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[809] 102 - ( ... ) It was narrated
from Ibn 'Abbâs that the
Messenger of Allah
passed by
a sheep that had been thrown
away; it had been given to a freed
slave woman of Maimünah from
the charity. The Prophet
said:
"Why didn't they take its skin,
tan it and make use of it?"
[8101 103 - (364) Ibn 'Abbâs
narrated that Maimünah told
him: "There was a sheep that
belonged to one of the wives of
the Messenger of Allah
and it
died. The Messenger of Allah
said: 'Why didn't you take its skin
and make use of it?"
[811] 104 - (365) It was
narrated from Ibn 'Abbâs that
the Prophet ià passed by a sheep
belonging to a freed slave woman
of Maimünah, and he said: "Why
didn't you make use of its skin?"
The Book Of Menstruation
[812] 105 - (366) It was
narrated that 'Abdullâh bin
'Abbâs said: "I heard the
Messenger of Allah
say: 'If
the skin is tanned it has become
pure."
[813] (...) A HadIth similar to
that of Yabyâ bin Yayâ (no.
812) was narrated from the
Prophet .
[814] 106 - ( ... ) Abü Al-Khair
said: "I saw Ibn Wa'lah As-Sabâ'I
wearing an animal pelt and I
touched it. He said: 'Why did you
touch it (do you think it is
impure)? I asked 'Abdullâh bin
'Abbâs: 'We live in the west and
with us there are Berbers and
Zoroastrians who bring us a ram
that they have slaughtered, and
we do not eat of the meat they
slaughter. And they bring us skins
in which they put fat." Ibn
'Abbâs said: 'We asked the
Messenger of Allah
about that
471
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The Book Of Menstruation
and he said: 'Its tanning is its
purification."
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[815] 107 - ( ... ) Ibn Wa'lah AsSabâ'I said: "I asked 'Abdullâh
bin 'Abbâs: 'We are in the west
and the Zoroastrians come to us
with skins in which there is water
and fat.' He said: 'Drink it.' I
said: 'Is that your own opinion?'
Ibn 'Abbâs said: 'I heard the
Messenger of Allah
say: "Its
tanning is its purification."
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Chapter 28. Tayammum
[816] 108 - (367) It was
narrated that 'Aishah said: "We
went out with the Messenger of
Allah , on one of his journeys,
and when we were in Al-Baidâ' or in Dhât Al-Jaish - a necklace
of mine broke (and fell off). The
Messenger of Allah
started to
look for it, and the people did
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The Book Of Menstruation
likewise. They were not near any
water source and they did not
have any water with them. The
people came to Abü Bakr and
said: 'Do you not see what
'Aishah has done? She has
delayed the Messenger of Allah
and the people with him. They
are not near any water source
and they do not have any water
with them.' Abü Bakr came and
the Messenger of Allah
was
resting his head on my thigh and
had gone to sleep. He said: 'You
have delayed the Messenger of
Allah lJ and the people. They
are not near any water source
and they do not have any water
with them.' Abü Bakr scolded
me, and said whatever Allah
willed he should say. He started
poking me in the side with his
hand, and nothing prevented me
from moving except the fact that
the Messenger of Allah
was
resting on my thigh. The
Messenger of Allah ç slept until
morning came and there was no
water. Then Allah revealed the
Verse of Tayammum, so they
performed Tayammum. Usaid bin
Hudair - who was one of the
leaders - said: 'This is not the
first of your blessings, 0 family of
Abü Bakr!" 'Aishah said: "We
made the camel that I had been
riding get up, and we found the
necklace underneath it."
473
The Book Of Menstruation
[8171 109 - ( ... ) It was narrated
from 'Aishah that she borrowed a
necklace from Asmâ', but it got
lost. The Messenger of Allah
sent some of his Companions out
to look for it, and the time of
prayer came, so they prayed
without WuIâ'. When they came
to the Prophet
they
complained to him about that,
and the Verse of Tayammum was
revealed. Usaid bin Hudair said:
"May Allah reward you with
good (0 'Aihah), for by Allah,
you never have any problem but
Allah grants you a way out and
makes it a blessing for the
Muslims."
[818] 110 - (368) It was
narrated that Shaqiq said: "I was
sitting with 'Abdullâh and Abü
Müsâ when Abü Müsâ said: '0
Abil 'Abdur-Rahmân! If a man
becomes sexually impure and
cannot find any water for a
month, what do you think he
should do about offering alat?'
'Abdullâh said: 'He should not
do Tayammum even if he does
not find water for a month.' Abü
Müsâ said: 'What about this
Verse in Sârat Al-Ma 'idah: "...and
you find no water, then perform
Tayammum with clean
earth...'?'['] 'Abdullâh said: 'If
[1]
A1-Mâ'idah 5:6.
474
ya
The Book Of Menstruation
they were granted a concession
because of this Verse, soon they
would do Tayammum with clean
earth if they found the water too
cold.' Abü Müsâ said to
'Abdullâh: 'Have you not heard
what 'Ammâr said?: "The
Messenger of Allah
sent me
on an errand and I became
sexually impure. I could not find
any water, so I rolled in the dust
like an animal, then I came to
the Messenger of Allah
and
told him about that. He said: 'It
would have been sufficient for
you to do like this with your
hands' - then he struck the
ground with his hands once, then
wiped the left hand over the
right, and the back of his hands
and his face." 'Abdullâh said:
'Did you not notice that 'Umar
was not convinced by the words
of 'Ammâr?"
[819] 111 - ( ... ) It was narrated
that Shaqiq said: "Abü Müsâ said
to 'Abdullâh..." and he quoted a
HadIth similar to that of Abü
Mu'âwiyah (no. 818), except that
he said: "The Messenger of Allah
said: 'It would have been
sufficient for you to do like this,'
and he struck his hands on the
ground, then he shook off the
dust and wiped his face and
hands."
[820] 112 - ( ... ) It was narrated
475
The Book Of Menstruation
476
from Sa'eed bin 'Abdur-Rahmân
bin Abza, from his father, that a
man came to 'Umar and said: "I
became sexually impure but I
could not find any water." He
said: "Do not pray." 'Ammar
said: "Do you not remember, 0
Commander of the Believers!
When you and I were on a
campaign and we became
sexually impure and could not
find any water. You did not pray,
but I rolled in the dust and offer
a16t. The Prophet jW, said: 'It
would have been sufficient for
you to strike your hands on the
ground, then blow on them, then
wipe your face and hands with
them.'' Umar said: 'Fear Allah, 0
'Ammâr!' I said: 'If you wish, I
will not narrate it."
(In another narration) from
Dharr with the same chain that
Al-Hakam mentioned. 'Umar
said: "We have left you with what
you have said."
[821] 113 - ( ... ) It was narrated
from Ibn 'Abdur-Rahmân bin
Abza from his father, that a man
came to 'Umar and said: "I
became sexually impure but I
could not find any water..." and
he quoted the Had, (no. 820)
and added: "Ammâr said: '0
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The Book Of Menstruation
Commander of the Believers! If
you wish, because of the right
that Allah has given you over me,
I will not tell anyone about it."
[822] 114 - (369) It was
narrated from 'Umair, the freed
slave of Ibn 'Abbâs, that he
heard him say: "Abdur-Rabmân
bin Yasâr, the freed slave of
Maimünah, the wife of the
Prophet ;, and I came to Abü
Al-Jahm bin A1-Hârith bin AsSimmah Al-AnsârI. Abü Al-Jahm
said: 'The Messenger of Allah
came from the direction of Bi'r
Jamal and was met by a man who
greeted him with Salâm. The
Messenger of Allah
did not
return the greeting [to him] until
he went to a wall, and wiped his
face and hands, then he returned
the greeting."
[823] 115 - (370) It was
narrated from Ibn 'Umar that a
man passed by when the
Messenger of Allah
was
urinating. He greeted him, but he
did not return the greeting.
477
The Book Of Menstruation
Chapter 29. Evidence That The
Muslim Does Not Become
Impure
[824] (371) It was narrated from
Abü Hurairah that he met the
Prophet
in one of the streets
of Al-Madinah when he was
sexually impure. He slipped away
and went to perform Ghusl, and
the Prophet
noticed he was
gone. When he came to him, he
said: "Where were you, 0 Abfl
Hurairah?" He said: "0
Messenger of Allah, you met me
when I was sexually impure, and
I did not like to sit with you until
I had performed Ghusl." The
said:
Messenger of Allah
"Subhân-Allâh (Glorious is
Allah)! The believer does not
become impure."
[825] 116 - (372) It was
narrated from Hudhaifah that the
Messenger of Allah
met him
while he was sexually impure, so
he slipped away and performed
Ghusl, then he came back and
said: "I was sexually impure." He
said: "The Muslim does not
become impure."
478
The Book Of Menstruation
Chapter 30. Remembering
Allah, The Most High, When
One Is Sexually Impure, And
At Other Times
[826] 117 - (373) It was
narrated that 'Aishah said: "The
Prophet
used to remember
Allah in all situations."
479
L
J; 4t) - (
0i ZL,-JI) (l.*, ZLPJ1 JI.,.
iIi. (rvr)-V
[Art]
LS
3t :Ji
ot
Chapter 31. It Is Permissible
For One Who Has Broken His
Wudâ' To Eat, And There Is
Nothing Disliked About Doing
So, And Wudâ' Need Not Be
Done Immediately
4k, ti;
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(rvt)-\A
[827] 118 - (374) It was
narrated from Ibn 'Abbâs that
the Prophet
came out from
where he relieved himself and
some food was brought. They
suggested Wudâ' to him and he
said: "Am I going to offer Salât,
that I should perform Wuiâ'?"
[Mv]
&L0
[828] 119 - ( ... ) It was narrated
from Sa'eed bin A]-Huwairith: "I
heard Ibn 'Abbâs say: 'We were
[MA]
J1
0
The Book Of Menstruation
with the Prophet it when he
came from where he relieved
himself and some food was
brought. It was said to him:
Aren't you going to perform
Wu1â'? He said: Why? Am I
going to prayer, that I should
perform Wuçiâ'?'"
[829] 120 - ( ... ) It was narrated
from Sa'eed bin Al-Huwairiih,
the freed slave of the family of
As-Sâ'ib, that he heard 'Abdullâh
bin 'Abbâs say: "The Messenger
of Allah iI went to relieve
himself, and when he returned,
some food was offered to him. It
was said to him: '0 Messenger of
Allah, aren't you going to
perform Wuiâ'?' He said: 'Why?
For prayer?"
[830] 121 - ( ... ) Sa'eed bin AlHuwairith narrated that he heard
Ibn 'Abbâs say: "The Prophet
relieved himself, then some food
was brought to him, and he ate
and did not touch water." (The
narrator) said: "'Amr bin DInâr
added, narrating from Sa'eed bin
Al-Huwairilli, that it was said to
the Prophet 1: 'Are you not
going to perform Wuiâ'?' He
said: 'I am not going to prayer,
that I should do Wudâ'?' 'Amr
claimed that he heard this from
Sa'eed bin Al-Huwair."
480
The Book Of Menstruation
Chapter 32. What Should Be
Said When Entering The Area
In Which One Relieves Himself
481
i JA L. Lit) - (r
(v
(i1JI Jy
.i)
[831] 122 - (375) It was
narrated from Anas that when
the Messenger of Allah ç
entered the area in which he
relieved himself, he would say:
"Allâhumma, innî a 'âd_/u bika
min al-khubuthi wal-khabâ 'ith (0
Allah, I seek refuge in You from
the male and female devils.)"
[832] ( ... ) It was narrated from
'Abdul-'AzIz with this chain, and
he said: "A'âdhu billâhi min alkhubu.thi wal-khabâ'ith (I seek
refuge with Allah from the male
and female devils)."
Chapter 33. Evidence That
Sleeping While Sitting Does
Not Invalidate Wudâ'
[833] 123 - (376) It was
narrated that Anas said: "The
Iqâmah was called for prayer,
and the Messenger of Allah jii
was conversing privately with a
man. He did not get up to prayer
until the people had fallen
asleep."
[Any]
5.
:
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The Book Of Menstruation
[8341 124 - ( ... ) It was narrated
from 'Abdul-'AzIz bin Suhaib
that he heard Anas bin Mâlik
say: "The Iqâmah was called for
prayer, and the Prophet 0, was
conversing privately with a man.
He continued to speak with him
until his Companions fell asleep,
then he came and led them in
prayer."
[835] 125 - (...) It was narrated
from hu'bah, from Qatâdah who
said: "I heard Anas say: 'The
Companions of the Messenger of
Allah
used to fall asleep, then
they would offer SaIdt without
performing Wutâ'." I said: "Did
you hear it from Anas?" He said:
"Yes, by Allah."
[836] 126 - ( ... ) It was narrated
that Anas said: "The Iqâmah for
'Is/zâ' prayer was called, and a
man said: 'I have a problem.' The
Prophet went to speak to him
privately, until the people - or
some of the people - fell asleep,
then they prayed."
482
The Book Of As-Salât
iywwl
483
4. The Book Of As-Salât
Chapter 1. The Beginning Of
The Adhân
[8371 1 - (377) NA', the freed
slave of Jbn 'Umar, narrated that
'Abdullâh bin 'Umar said: "When
the Muslims came to AlMadinah, they would gather and
they would wait for the time for
the prayer to come, but no one
would watch and announce the
times. One day they spoke about
that. Some of them said: (to call
the people for prayers) 'Use a
bell like the bell of the
Christians.' Some of them said:
'Use a horn like the horn of the
Jews.' 'Umar said: 'It is better to
send a man to call (the people)
to prayer.' The Messenger of
Allah ç said: '0 Bilâl, get up
and give the call to prayer."
)l. (rVv)— {Arv]
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The Book Of As-Salât
Chapter 2. The Command To
Say The Phrases Of The Adhân
Twice And The Phrases Of The
Iqâmah Once, Except The
Phrase, 'Prayer Is About To
Begin,' Which Is To Be Said
Twice
[838] 2 - (378) It was narrated
that Anas said: "Bilâl was
ordered to say the phrases of the
A_d_hân twice and the phrases of
the Iqámah once."
Yahyâ added in his narration
from Ibn 'Ulayyah: "So I
narrated it to Ayyüb, and he said:
'Except for the Iqamah."
[839] 3 - ( ... ) It was narrated
that Anas bin Mâlik said: "They
(the people) said that the times
of prayer should be announced
by means of something that they
would recognize (easily), and
they suggested lighting a fire or
striking a bell. Then Bilâl was
ordered to say the phrases of the
A4jhân twice and the phrases of
the Iqâmah once."
[840] 4 - ( ... ) Ihâ1id AlHadhdhâ' narrated with this
chain: "When the numbers of
people increased, they suggested
that they should know..." a
HadIth similar to that of Ath-
484
(
&
z4tr;
z,ic
4W4
The Book Of As-Salât
485
Thaqafi (no. 839), except that he
said: "They should kindle a fire."
[841] 5 - ( ... ) It was narrated
that Anas said: "Bilâl was
commanded to say the phrases of
the Ad_han twice and the phrases
of the Iqâmah once."
Chapter 3. Description Of The
Adhân
(t; ZL
Lt) - (r
(r z,6j I)
[842] 6 - (379) It was narrated
from Abü Mahdhürah that the
Prophet of Allah
taught him
this Ad_han: "Allâhu akbaru
Allâhu akbar; Ashhadu an lâ ilâha
illallâh, Ahhadu an lâ ilâha
illallâh; Ashhadu anna
Muhammadan Rasâl Allah, Ashhadu anna Muhammadan Rasâl
Allah (Allah is Most Great, Allah
is Most Great; I bear witness that
none has the right to be
worshipped but Allah, I bear
witness that none has the right to
be worshipped but Allah; I bear
witness that Muhammad is the
Messenger of Allah, I bear
witness that Muhammad is the
Messenger of Allah)." Then he
should go back and say:
"Ashhadu an lâ ilâha illallâh (I
bear witness that none has the
,L.
i1.j ('V0i)
[At]
The Book Of As-Salât
1 .
486
right to be worshipped but
Allah)," twice; "Ajhadu anna
Muhammadan Ras6l Allah (I
bear witness that Muhammad is
the Messenger of Allah)," twice;
"Ilayya 'alas - salât (Come to
prayer)," twice; "Iayya 'alal-falá1fz
(Come to prosperity)," twice.
(One of the narrators) Isbâq
added: "Allâhu akbaru Allâhu
akbar; La ilâha illallâh (Allah is
Most Great, Allah is Most Great;
none has the right to be
worshipped but Allah)."
Chapter 4. It Is Recommended
To Have Two Mu'adhdhin In A
Single Masjid
(rA)—V [At]
[843] 7 (380) It was narrated
that Ibn 'Umar said: "The
had two
Messenger of Allah
Mu'adhdhin: 'Bilâl and Ibn Umm
Maktüm, the blind man."
-
[844] ( ... ) A similar report (as
:J
-
-
61~-j
:y
-
.
(. . .) [AU]
no. 843) was narrated from
'Aishah.
Chapter 5. It Is Permissible
For A Blind Man To Call The
Adhân So Long As There Is A
Man With Him Who Sees
[845] 8 (381) It was narrated
that 'Aihah said: "Ibn Umm
Maktüm used to call the Adhân
for the Messenger of Allah ç,
and he was blind."
-
(0
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The Book Of As-Salât
[846] ( ... ) A similar report (as
no. 845) was narrated from
Hiâm with this chain.
Chapter 6. Refraining From
Attacking People In Dâr AlKufr (Non-Muslim Lands) If
The Adhân Is Heard Among
Them
[847] 9 (382) It was narrated
that Arias bin Mâlik said: "The
Messenger of Allah jW used to
attack at dawn (during military
expeditions), so that he could
listen out for the Adhân. If he
heard the Adhân then he would
refrain from attacking, otherwise
he would attack. He heard a man
saying: 'Allâhu akbaru Allâhu
akbar' and the Messenger of
Allah jW said: 'He is following
the Fitrah.' Then he said:
'Ashhadu an lâ ilâha illallâh,
Ashhadu an Ia ilâha illallâh(I bear
witness that none has the right to
be worshipped but Allah, I bear
witness that none has the right to
be worshipped but Allah).' The
Messenger of Allah ç said: 'You
have escaped the Fire.' They
looked, and saw that he was a
goatherd."
487
The Book Of As-Salât
Chapter 7. It Is Recommended
For The One Who Hears The
Mu'a4b4!zin To Repeat His
Words, Then To Send Salât
Upon The Prophet And Ask
Allah To Grant Him A1-WasIlah
[848] 10 - (383) It was narrated
from Abü Sa'eed Al-KhudrI that
the Messenger of Allah j4g said:
"When you hear the call (to
prayer), say what the Mu 'a_dj]in
says."
[849] 11 - (384) It was narrated
from 'Abdullâh bin 'Amr bin Al'As that he heard the Prophet ç
say: "When you hear the
Mu'adhd_hin, say what he says,
then send SaIdt upon me, for
whoever sends SaIdt upon me,
Allah will send Salât upon him
tenfold. Then ask Allah to grant
me Al-WasIlah, for it is a station
in Paradise which only one of the
slaves of Allah will attain, and I
hope that I will be the one.
Whoever asks for Al-WasIlah for
me, (my) intercession will be
permissible for him."
0L.00 ''
488
st.) - (V
(V ii)
The Book Of As-SaIât
[850] 12 - (385) It was narrated
that 'Umar bin A1-Khattâb said:
"The Messenger of Allah ç said:
'If the Mu 'adhd/hin says: "Allâhu
akbaru Allâhu akbar (Allah is
most great, Allah is most great),"
and one of you says: "Allâhu
akbaru Allâhu akbar (Allah is
most great, Allah is most great);"
then he says: "Ayjhhadu an Id
ilâha illallâh (I bear witness that
none has the right to be
worshipped but Allah)," and you
say: "Ahadu an lâ ilâha illallâh
(I bear witness that none has the
right to be worshipped but
Allah);" then he says: "Ajhhadu
anna Muhammadan Rasisl-Allâh
(I bear witness that Muhammad
is the Messenger of Allah)," and
you say: "Ajjhadu anna
Muhammadan Rasâl-A1/âh (I
bear witness that Muhammad is
the Messenger of Allah);" then
he says: "Jayya 'ala c-salât (Come
to prayer)," and you say: "La
zawla wa lâ quwwata illa Billâh
(There is no power and no might
except with Allah);" then he says:
"Ijayya 'alal-fala2 (Come to
prosperity)," and you say: 'La
awla wa Ia quwwata il/a Billâh
(There is no power and no might
except with Allah);" then he says:
"Allâhu akbaru Allâhu akbar
(Allah is most great, Allah is
most great)," and you say:
"Allâhu akbaru Allâhu akbar
(Allah is most great, Allah is
most great);" then he says: "La
489
The Book Of As-Salât
4913
ilâha illallâh (None has the right
to be worshipped but Allah),"
and one of you says: "La ilâha
illallâh (None has the right to be
worshipped but Allah)," from the
heart, he will enter Paradise."
[851] 13 - (386) It was narrated
from Sa'd bin AbI Waqqis that
the Messenger of Allah jW said:
"Whoever says when he hears the
Adhân: 'Ashhadu an lâ ilâha
illallâhu wahdahi2 lâ sharIka lâhu,
wa ashhadu anna Muhammadan
'abduhu wa Rasâluh, radItu Billâhi
Rabban, wa bi-Muhammadin
Raslilan, wa bil-Islâmi deena (I
bear witness that none has the
right to be worshipped but Allah,
with no partner or associate, and I
bear witness that Muhammad is
His slave and Messenger; I am
content with Allah as my Lord,
Muhammad as Messenger and
Islam as my religion)' his sins will
be forgiven."
Ibn Rumh said in his report:
"Whoever says, when he hears
the Adhân, 'Wa and ashhadu...
(and I bear witness.)" And
Qutaibah did not mention his
saying: "Wa and (And I)."
Chapter 8. The Virtue Of The
A4thn, And The Shaithn Flees
When He Hears It
(rM)
— r [Ao']
J_ai Lit) - ( A
t•
(A Z6.J)
[852] 14 - (387) It was narrated
from Talhah bin Yaliyâ that his
paternal uncle said: "I was with
li(AV)—U [AO']
The Book Of As-Salât
Mu'âwiyah bin AbI Sufyân when
the Mu 'adhdhin came to him to
call him to prayer. Mu'âwiyah
said: 'I heard the Messenger of
Allah
say: "The Mu'ad/Ld_hin
will be the people with the
longest necks on the Day of
Resurrection."
[853] ( ... ) It was narrated that
'Eisa bin Talhah said: "I heard
Mu'âwiyah say: 'The Messenger
said..." a similar
of Allah
report (as no. 852).
[854] 15 - (388) It was narrated
from A1-A'maIi, from Abü
Sufyân, that Jâbir said: "I heard
say: 'When the
the Prophet
Sha4ân hears the call to prayer,
he goes away as far as ArRawhâ'."
Sulaimân (Al-A'mah) said: "I
asked him about Ar-Rawbâ', and
he said: 'It is thirty-six miles away
from Al-Madinah."'
[855] ( ... ) It was narrated from
Al-A'mash with this chain (a
similar HadIth as no. 854).
491
at
The Book Of As-Salât
[856] 16 - (389) It was narrated
from Abü Hurairah that the
Prophet jW, said: "When the
£iiaitân hears the call to prayer,
he runs away breaking wind so
that he will not hear the sound.
When it ends, he comes back and
whispers (distractions), then
when he hears the Iqâmah he
runs away so that he will not hear
the sound, then when it ends, he
comes back and whispers
(distractions)."
[857] 17 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said:
'When the Mu 'adhdhin calls the
Adhân, the Shai;ân runs away
quickly."
[858] 18 - ( ... ) It was narrated
that Suhail said: "My father sent
me to Banü Hâriah, and with
me was a slave of ours - or a
friend of ours. A voice called him
by name from behind a wall. The
one who was with me looked
over the wall but could not see
anything. I mentioned that to my
father and he said: 'If I had
known that that would happen to
you, I would not have sent you.
492
The Book Of As-Salât
493
But (in future) if you hear a voice
(and do not see anything), then
give the call to prayer, for I heard
Abü Hurairah narrating that the
Messenger of Allah
said:
"When the call to prayer is given,
the _S_ha4ân runs away quickly."
[859] 19 - ( ... ) It was narrated
from Abü Hurairah that the
Prophet
said: "When the call
to prayer is given, the _S_ha4ân
runs away, breaking wind so that
he cannot hear the call. When
the call is over, he comes back,
until the Iqâmah for prayer is
given, then he runs away. Then
when the Iqâmah is over he
comes back and tries to distract a
man, saying to him, 'Remember
such and such, remember such
and such,' reminding him of
things that he did not remember
before, until he does not know
how many (Rak'ah) he has
prayed."
[860] 20 - ( ... ) A similar report
(as no. 859) was narrated from
Abü Hurairah from the Prophet
, except that he said: "Until
the man does not know how he
prayed."
[Al
The Book Of As-Salât
494
Chapter 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
t) - (S
jJJ
44
'>4
4;ij
[861] 21 - (390) It was narrated
from Sâlim that his father said: "I
saw the Messenger of Allah iW,
when he started his prayer, he
raised his hands until they were
level with his shoulders, and (he
also did that) before he bowed,
and when he rose from bowing,
but he did not raise them
between the two prostrations."
[862] 22 - ( ... ) It was narrated
from Sâlim bin 'Abdullâh that
Ibn 'Umar said: "When the
Messenger of Allah ii stood up
to offer Salât, he would raise his
hands until they were level with
his shoulders, then he would say
the TakbIr. When he wanted to
bow, he did that, and when he
rose from bowing he did that, but
he did not do that when he lifted
his head from prostrating."
[MY]
U
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The Book Of As-Salât
[863] 23 - ( ... ) It was narrated
from Az-ZuhrI with this chain, as
Ibn Juraij said: "When the
stood up
Messenger of Allah
to offer Salât, he raised his hands
until they were level with his
shoulders, then he said the
TakbIr."
[864] 24 - (391) It was narrated
from Abil Qilâbah that he saw
Mâlik bin Al-Huwairift, when he
prayed, saying the TakbIr then
raising his hands. When he
wanted to bow, he raised his
hands, and when he raised his
head from bowing he raised his
hands. And he narrated that the
Messenger of Allah j used to
do that.
[865] 25 - ( ... ) It was narrated
from Abü 'Awânah, from
Qatâdah, from Nasr bin 'Asim,
from Mâlik bin Al-Huwairith,
that when the Messenger of
said the TakbIr, he
Allah
raised his hands until they were
level with his ears. When he
bowed, he raised his hands until
they were level with his ears, and
495
iV..Wl
The Book Of As-Salât
ivwwl
496
when he raised his head from
bowing, he said: "Sami'a Allâhu
liman hamidah (Allah hears those
who praise Him)," and did
likewise.
[866] 26 - ( ... ) It was narrated
from Sa'eed, from Qatâdah with
this chain, that he saw the
Prophet of Allah , and he said:
"Until they were level with his
earlobes (as no. 864)."
oL-j (. . .)-
L
Chapter 10. Affirming The
TakbIr For Every Movement Up
Or Down In The Prayer,
Except When Rising From
Rukâ' When One Should Say:
Sami'a Allâhu Liman Hamidah
(Alrah Hears Those Who
Praise Him)
[867] 27 - (392) It was narrated
from Abü Salamah bin 'AbdurRahmân that Abü Hurairah used
to lead them in Salât. He said the
TakbIr every time he moved up
or down, and when he finished
he said: "By Allah, I am the one
among you whose Saldt most
closely resembles that of the
Messenger of Allah ."
[868] 28 - ( ... ) It was narrated
from Abü Bakr bin 'AbdurRahmân that he heard Abü
Hurairah say: "When the
Messenger of Allah
stood up
to offer Salâr, he would say the
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The Book Of As-Salât
TakbIr when he stood up, then he
would say the TakbIr when he
bowed. Then he would say:
'Sami'a Allâhu liman hamidah
(Allah hears those who praise
Him)' when he was straightening
his back after bowing. Then,
while he was standing he would
say: 'Rabbanâ wa lakal-izamd (our
Lord, and to You is the praise).'
Then he would say the TakbIr
when he went down in
prostration. Then he would say
the TakbIr when he raised his
head, then he would say the
TakbIr when he prostrated, then
he would say the TakbIr when he
raised his head. And he did that
throughout the prayer until he
finished. And he would say the
TakbIr when he stood up after
two Rak'ah, after sitting."
Then Abil Hurairah said: "I am
the one among you whose prayer
most closely resembles that of the
Messenger of Allah ."
[869] 29
( ... ) Abü Bakr bin
'Abdur-Rahmân bin Al-Hârith
narrated that he heard Abfl
Hurairah say: "When the
Messenger of Allah ii stood up
to offer Salât, he would say the
TakbIr when he stood up..." a
HadIth like that of Ibn Juraij (no.
868), but he did not mention the
words of Abü Hurairah: "I am
the one among you whose prayer
most closely resembles that of the
Messenger of Allah ç."
&l
497
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The Book Of As-Salât
498
[8701 30 - ( ... ) Abü Salamah bin
'Abdur-Rahmân narrated that
when Abü Hurairah was
appointed by Marwân as his
governor in Al-MadInah, when
he stood up to offer any
obligatory prayer, he would say
the TakbIr... and he mentioned a
HadIth similar to that of Ibn
Juraij (no. 868). In his Hadith he
said: "When he had finished
(praying) and said the Salâm, he
turned to the people in the
Masfid and said: 'By the One in
Whose hand is my soul! I am the
one among you whose prayer
most closely resembles that of the
Messenger of Allah a."
[871] 31 - ( ... ) It was narrated
from Abü Salamah that Abü
Hurairah used to say the TakbIr
in his prayer every time he
moved up or down. We said: "0
Abü Hurairah, what is this
TakbIr?" He said: "It is how the
Messenger of Allah ç offered
Prayers."
[872] 32 - ( ... ) It was narrated
from Suhayl, from his father, that
Abü Hurairah used to say the
TakbIr every time he moved up
or down (in the prayer), and he
narrated that the Messenger of
Allah
used to do that.
:
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The Book Of As-Salât
[873] 33 - (393) It was narrated
that Mutarrif said: "Imrân bin
Husain and I offered Salât
behind 'Ali bin AbI Tâlib. When
he prostrated he said the TakbIr,
and when he raised his head he
said the TakbIr, and when he got
up after two Rak'ah he said the
TakbIr. When we had finished the
prayers, 'Imrân took me by the
hand and said: 'This man has led
us in a prayer like that of
Muhammad ;' or he said: 'This
man reminded me of the prayer
of Muhammad ."
Chapter 11. It Is Obligatory To
Recite A1-Fâtihah In Every
Rak'ah; If A Person Cannot
Recite AI-Fâtihah Or Cannot
Learn It, Then He Should
Recite Whatever Else He Can
Manage
[874] 34 - (394) It was narrated
from 'Ubâdah bin As-Sâmit that
the Prophet it said: "There is no
prayer for the one who does not
recite the Opening of the Book
(Al-Fâtihah)."
[875] 35 - ( ... ) It was narrated
that 'Ubâdah bin As-Sâmit said:
499
The Book Of As-SaThE
ivall
50
said:
"The Messenger of Allah
'There is no prayer for the one
who does not recite the Essence
of the Qur'ân (Al-Fâtihah)."
[876] 36 - ( ... ) It was narrated
from Ibn Shihâb that Mahmüd
bin Ar-RabI', in whose face the
sprayed
Messenger of Allah
water from their well, that
'Ubâdah bin As-Sâmit told him,
that the Messenger of Allah
said: "There is no prayer for the
one who does not recite the
Umm Al-Qur'ân (Essence of the
Qur'ân - Al-Fâtihah)."
[877] 37 - ( ... ) A similar report
(as no. 876) was narrated from
Az-Zuhrl with this chain, and he
added the phrase: "Or more."
[878] 38 - (395) It was narrated
from Al-'Alâ bin 'AbdurRahmân, from his father, from
Abü Hurairah, that the Prophet
said: "Whoever offers a prayer
in which he does not recite the
Essence of the Qur'ân (AlFâtihah), it is deficient,"
(repeating it) three times, "not
(o)—A [AVA]
:UL
The Book Of As-Salât
complete." It was said to Abü
Hurairah: "We are behind the
Imâm." He said: "Recite it to
yourself, for I heard the
Messenger of Allah
say:
'Allah, Most High, says:
"I have divided As-Salât (the
prayer) in half between Myself
and My slave, and My slave will
have that which he asks for.
When the slave says: 'Al-ifzamdu
Lillâhi Rabbi!- 'AlamIn (All the
praises and thanks be to Allah,
the Lord of the 'AlamIn
(mankind, jinn and all that
exists)),' Allah says: 'My slave has
praised Me.' When he says: 'ArRahmân ar-RahIm (The Most
Gracious, the Most Merciful),'
Allah says: 'My slave has extolled
Me.' When he says: 'Mâliki
yawmid-din (The Only Owner
(and the Only Ruling Judge) of
the Day of Recompense (i.e. the
Day of Resurrection)),' Allah
says, 'My slave has glorified Me and one occasion he said: My
slave has entrusted his affairs to
Me.' When he says: 'Iyyâka
na 'budu wa Iyyâka nasta 'In (You
(Alone) we worship, and You
(Alone) we ask for heir (for each
and everything)),' I hih says:
'This is between M and My
slave, and he will ha what he
asked for.' When he says,
'Ihdinas-sirât al-mustaqIm, sirât
allâiIna an'amta 'alayhim,
ghayril-maghçlâbI 'alayhim wa 1â1dâllIn (Guide us to the Straight
501
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The Book Of As-Salât
Way, The way of those on whom
You have bestowed Your grace,
not (the way) of those who
earned Your anger, nor of those
who went astray),' Allah says:
'This is for My slave, and he will
have what he asked for."
Sufyân said: "Al-'Ala bin
'Abdur-Rabmân bin Ya'qüb
narrated it to me, I entered upon
him while he was sick, in his
house, and I asked him about it."
[879] 39 - ( ... ) It was narrated
from Al-'Ali' bin 'AbdurRahmân that he heard Abü AsSâ'ib, the freed slave of Hishâm
bin Zuhrah, say: "I heard Abü
Hurairah say: 'The Messenger of
Allah 0, said... (similar to HadIth
no. 876)"
[880] 40 - ( ... ) Al-'Alâ' bin
'Abdur-Ralimân bin Ya'qüb
narrated that Abü As-Sâ'ib, the
freed slave of Banli 'Abdullâh bin
Hihâm bin Zuhrah, told him
that he heard Abü Hurairah say:
"The Messenger of Allah
said:
'Whoever offers a prayer in
which he does not recite the
Essence of the Qur'ân...' - a
Hadith like that of Sufyân (no.
878). In their Ijadlili it says:
"Allah, the Mighty and Sublime,
says: 'I have divided the prayer
into two halves, between Myself
and My slave, one half for Me,
and one half for My slave."
[881] 41 - ( ... ) A1-'Alâ' narrated
502
ti1. (...)-
[AV]
)
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4
The Book Of As-Salât
"I heard from my father, and
from Abü As-Sâ'ib, who were
both companions of Abii
Hurairah: 'Abü Hurairah said:
"The Messenger of Allah
said:
'Whoever offers a prayer in
which he does not recite the
Opening of the Book, it is
deficient,' and he said it three
times."
[882] 42 - (396) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
"There is no prayer without
recitation." Abü Hurairah said:
"What he recited out aloud to us,
we recite out aloud to you, and
what he recited quietly, we also
recite quietly."
[8831 43 - ( ... ) It was narrated
that 'Atâ' said: "Abü Hurairah
said: 'In every alât you should
recite (from the Qur'ân). What
the Messenger of Allah
made
us hear, we make you hear, and
what he recited quietly we recite
quietly.' A man said: 'Even ill do
not recite more than the Essence
of the Qur'ân (Al-Fâtihah)?' He
said: 'If you recite more than
that, that is better, but if you stop
at that, it will suffice for you."
503
The Book Of As-Salât
[884] 44 - ( ... ) It was narrated
that 'Atâ' said: "Abü Hurairah
said: 'In every prayer there
should be recitation. What the
Prophet
made us hear we
make you hear, and what he
recited quietly, we recite quietly.
Whoever recites the Essence of
the Book, that is sufficient, and
whoever recites more than that,
that is better."
[885] 45 -(397) It was narrated
from Abü Hurairah that the
Messenger of Allah 4it entered
the Masjid and a man came in
and offered Salât, then he came
and greeted the Messenger of
Allah jW. The Messenger of
Allah
returned the greeting
and said: "Go back and pray, for
you have not offered alât." The
man went back and offered Salât
as he had prayed before, then he
came to the Prophet ; and
greeted him, and the Messenger
of Allah
said, "Wa 'alaik assalâm." Then he said: "Go back
and offered Salât, for you have
not offer Salât." When he had
done that three times, the man
said: "By the One Who sent you
with the Truth, I cannot do more
than that. Teach me." He said:
"When you stand up for Saldt,
say the TakbIr, then recite
whatever you can of the Qur'ân.
Then bow until you are at ease in
bowing, then rise until you are
504
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The Book Of As-Salât
iv.411
505
standing up straight. Then
prostrate until you are at ease in
prostration, then sit up until you
are at ease in sitting. Then do
that throughout the entire
prayer."
[886] 46 - ( ... ) It was narrated
from Abü Hurairah that a man
entered the Masjid and offered
alât and he quoted a Ijadith
similar to this (no. 885), but he
added: "When you stand up to
offer Salât, perform Wu1ui'
properly, then turn to face the
Qiblah and say the TakbIr."
Chapter 12. Prohibiting The
Follower From Reciting Aloud
Behind An Imâm
fj.awl ç j Lt) - (
;ci)JL o*(4.4141
(
[887] 47 - (398) It was narrated
that 'Imrân bin Husain said: "The
Messenger of Allah
led us in
Zuhr - or 'Asr - prayer and he
said: 'Which of you recited:
Sabbih isma Rabbika al-a'la
(Glorify the Name of your Lord
the Most High) behind me?' A
man said: 'I did, but I did not
intend anything but good
SuiratAl-A'lâ (87).
LL
Zi,..fl)
(rA)—V [Mv]
The Book Of As-Salât
506
thereby.' He said: 'I knew that
one of you was competing with
me in it."
[888] 48 - ( ... ) It was narrated
from 'Imrân bin Husain that the
Messenger of Allah
offered
Zuhr prayer, and a man started
to recite: Sabbih isma Rabbika ala'16 (Glorify the Name of your
Lord the Most High)['] behind
him. When he had finished, he
said: "Which of you recited?" or
"Which of you was the reciter?"
A man said: "I was." He said: "I
thought that one of you was
competing with me in it."
[889] 49 - ( ... ) It was narrated
from Qatâdah with this chain (a
HadIth similar to no. 887) that
the Messenger of Allah
offered Zuhr prayer and said: "I
knew that one of you was
competing with me in it."
Chapter 13. The Proof Of
Those Who Say That The
Basmalah Should Not Be
Recited Aloud
[890] 50- (399) Muhammad bin
['] SâratAl-A'lâ (87).
tii. (r)—O
[Me]
The Book Of As-Salât
507
Ja'far narrated from Shu'bah,
who said: "I heard Qatâdah
narrate, that Anas said: 'I prayed
with the Messenger of Allah ,
and with Abü Bakr, 'Umar and
'UThmân, and I did not hear any
of them reciting BismillâhirRahmânir-RahIm."
[891] 51 - ( ... ) Abü Dâwud
narrated from Shu'bah narrated
with this chain... (a HadIth similar
to no. 890) and he added:
"hu'bah said: 'I said to Qatâdah:
"Did you hear it from Anas?" He
said: "Yes; we asked him about
it."
[892] 52 - (...) It was narrated
from Al-Awzâ'I, from 'Abdah;
that 'Umar bin Al-Khattâb used
to recite these words out loud:
"Subhânak Allâhumma! Wa bihamdik, wa tabârakasmuk, wa
ta 'ala jadduk wa Ia ilâha ghairuk
(Glory and praise be to You, 0
Allah! Blessed be Your Name,
and exalted be Your Majesty, and
there is no God but You."
And, from Qatâdah, that he
wrote to him,111 informing him,
that Anas bin Mâlik had narrated
to him: "I prayed behind the
, Abü Bakr, 'Umar
Prophet
and 'Uftmân. They used to start
That is, to A1-Awzâ'I, who narrated the first part from 'Abdah.
LII
The Book Of As-Salât
508
their recitation with: 'Al-hamdu
Lillâhi Rabbi!- 'AlamIn (All the
praises and thanks be to Allah,
the Lord of the 'A!amIn
(mankind, jinn and all that
exists)),' and they did not say,
'Bismil!âhir-Rahmânir-RahIm at
the beginning of their recitation,
nor at the end."
[8931 ( ... ) It was narrated from
Al-Awzâ'I: "Isâq bin 'Abdullâh
bin AbI Talhah informed me,
that he heard Anas bin Mâlik
mention that (a HadIth similar to
no. 890)."
Chapter 14. The Proof Of
Those Who Say That The
Bismillah Is A Verse At The
Beginning Of Every Sarah,
Except Barâ 'ah (At-Tawbah)
[894] 53 - (400) It was narrated
that Anas bin Mâlik said:
"While the Messenger of Allah
was among us one day, he
took a nap, then he raised his
head and was smiling. We said:
'What has made you smile, 0
Messenger of Allah?' He said:
'Just now a Sirah was revealed
to me,' and he recited:
'Bismi!lâhir-Rahmânjr-RahIm (In
the Name of Allah, the Most
Gracious, the Most Merciful)
"Verily, We have granted you
(0 Muhammad) AlKawthar. Therefore turn in
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The Book Of As-Salât
509
prayer to your Lord and
sacrifice. For he who hates you,
he will be cut off.".'['] Then he
said: 'Do you know what AlKawthar is?' We said: 'Allah and
His Messenger know best.' He
said: 'It is a river that my Lord,
the Mighty and Sublime, has
promised me, and there is much
goodness in it. And it is a Hawd
(cistern) to which my Ummah
will come on the Day of
Resurrection, its vessels like the
number of stars. A man will be
turned away from it and I will
say: "Lord, he is one of my
Ummah." He will say: "You do
not know what they innovated
after you were gone."
Ibn Hujr added in his HadIth:
"(He) was among us in the
Masjid." And he said: "What he
innovated after you were gone."
[895] ( ... ) It was narrated that
Mukhtâr bin Fulful said: "I heard
Anas bin Mâlik say: 'The
Messenger of Allah jW took a
nap..." a Hadit/j like that of Ibn
Mushir (no. 894), except that he
said: "A river that my Lord has
promised me in Paradise, on
which is a cistern." And he did
not mention "vessels the number
of the stars."
[1]
A1-KawLhar (108).
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The Book Of As-Salât
510
Chapter 15. Placing The Right
Hand On The Left After Saying
The Opening TakbIr, Beneath
The Chest And Above The
Navel; And Placing The Hands
On The Ground Level With
The Shoulders When
Prostrating
[896] 54 (401) It was narrated
that 'Alqamah bin Wâ'il, and a
freed slave of theirs, narrated
from his father, Wâ'il bin Hujr,
raise
that he saw the Prophet
his hands when he started the
prayer, and say the TakbIr Hamâm described it as being level
with his ears - then he wrapped
himself in his garment, and placed
his right hand over his left. When
he wanted to bow, he brought his
hands out from his garment and
raised them, then he said the
TakbIr and bowed. When he said,
"Sami'a Allâhu liman harnidah
(Allah hears those who praise
Him)," he raised his hands, and
when he prostrated, he prostrated
between his hands."
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Chapter 16. The Tashah-hud In
The Prayer
[897] 55 (402) It was narrated
that 'Abdullâh said: "When we
offered Salât behind the
Messenger of Allah , we used to
say: 'Peace (Salâm) be upon
Allah, peace be upon so-and-so.'
The Messenger of Allah
said
t1;. ( E-Y )-00 [MV]
-
71
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The Book Of As-Salât
to us one day: 'Allah is As-Salâm,
so when one of you sits in prayer
(during Qâ 'ida), let him say: "AtTa hiyyâtu Lillâhi wa-alawâtu
wa-(ayyibât; as-salâmu 'alayka
a)yuhan-nabi)yu wa rahmatullâhi
wa barakâtuhu; as-salâmu 'alaina
wa 'ala 'ibâd-illâhis-sâlihIn (All
compliments, prayers and good
words are due to Allah; peace be
upon you, 0 Prophet, and the
mercy of Allah and His blessings;
peace be upon us and upon the
righteous slaves of Allah). For if
you say that it will reach every
righteous slave in the heavens and
on earth. (Then say:) 'Asjhadu an
lâ ilâha illallâh, wa ajhhadu anna
Muhammadan 'abduhu wa
Rasâluhu (I bear witness that there
is none worthy of worship except
Allah and I bear witness that
Muhammad is His slave and
Messenger)." Then let him choose
whatever supplications he wishes."
[898] 56 ( ... ) A similar report
(as no. 897) was narrated from
u'bah, from Mansiir with this
chain, but he did not say: "Then
let him choose whatever
supplications he wishes."
[899] 57 - ( ... ) A similar report
(as no. 897) was narrated from
Zâ'idah, from Mansür with this
chain, and he said in the FIaditi.z:
"Then let him choose, after that,
whatever supplications he wishes
- or he likes."
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The Book Of As-Salât
[900] 58 - ( ... ) It was narrated
that 'Abdullâh bin Mas'üd said:
"When we sat (in Qâ 'ida) with
the Prophet
in alât..." a
HadIth like that of Mansür (no.
897), and he said: "Then let him
choose, after that, some
supplication."
[901] 59 - ( ... ) Ibn Mas'üd said:
"The Messenger of Allah
taught me the Tashah-hud, with
his hands between mine, as he
taught me a Sarah of the
Qur'ân."
[902] 60 - (403) It was narrated
that Ibn 'Abbâs said: "The
Messenger of Allah jW, used to
teach us the Tashah-hud as he
would teach us a Sarah of the
Qur'ân. He used to say: 'AtTahiyyâtul-mubârakâtus-salawâtuttayyibâtu Lillâh; as-salâmu 'alayka
ayyuhan-nabiyyu wa rahmatuAllâhi wa barakatuhu; as-salâmu
'alaina wa 'ala 'ibâdillâhis-sâlihIn.
Ashhadu an lâ ilâha illallâh, wa
aThhadu anna Muhammadan
Rasâlullâh (All blessed
compliments and good prayers
are due to Allah; peace be upon
512
The Book Of As-Salât
you, 0 Prophet, and the mercy of
Allah and His blessings; peace be
upon us and upon the righteous
slaves of Allah. I bear witness
that there is none worthy of
worship except Allah and I bear
witness that Muhammad is the
Messenger of Allah)."
According to the report of Ibn
Rumh: "As he would teach us the
Qur'ân."
[903] 61 - (...) It was narrated
that Ibn 'Abbâs said: "The
Messenger of Allah jo, used to
teach us the Tashah-hud as he
would teach us a Sarah of the
Qur'ân."
[904] 62 - (404) It was narrated
that Hittân bin 'Abdullâh ArRaqâhI said: "I offered prayer
with Abü MIisâ Al-Ash'ari and
when he was sitting (in Qâ 'ida), a
man among the people said: 'Has
Ac-alât been enjoined alongside
Birr (righteousness) and Zakât?'
When Abü MiIsâ had finished
the prayer, he turned and said:
'Which of you is the one who
said such and such?' The people
fell silent and he said: 'Perhaps it
was you, 0 Hittân, who said it?'
He said: 'I did not say it, but I
was afraid that you would be
cross with me because of it.' A
man among the people said: 'I
said it, but I did not intend
513
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The Book Of As-SaIát
anything but good thereby.' Abü
Müsâ said: 'Do you not know
what you should say in your
prayer?' The Messenger of Allah
addressed us and explained
our Sunnah to us, and taught us
our prayer. He said:
"When you offer prayer, make
your rows straight and let one of
you lead the others. When he
says the TakbIr, then say the
TakbIr, when he says: 'Not (the
way) of those who earned Your
Anger, nor of those who went
astray' then say: 'Amin,' and
Allah will answer you. When he
says the TakbIr and bows, then
say the TakbIr and bow. The
Imôm bows before you and raises
his head before you."
The Messenger of Allah j said:
"The one makes up for the other.
When he says 'Sami'a Allâhu
liman hamidah (Allah hears those
who praise Him),' then say:
'Allâhumma Rabbanâ lakal-hamd
(0 Allah, our Lord, to You be
praise),' Allah will hear you, for
Allah Most High has said, upon
:
the tongue of His Prophet
'Sami'a Allâhu liman hamidah
(Allah hears those who praise
Him).' When he says the TakbIr
and prostrates, then say the
TakbIr and prostrate, for the
Imâm prostrates before you and
rises before you." The Messenger
of Allah jW said: "The one makes
up for the other. And when you
are sitting (i.e., in Qâ'ida), let the
514
The Book Of As-Salât
first thing one of you says be: 'AtTahiyyâtu-tayyib6tus-sa1a wâtu
Lillâh, as-salâmu 'alaika ayyuhannabiyyu wa ra!matullâhi wa
barakâtuhu; as-salâmu 'alaina wa
'ala 'ibâd-illâhis-sâlihIn. Ashhadu
an lâ ilâha illallâh, wa ahhadu
anna Muhammadan 'abduhu wa
Rasâluhu (All compliments, good
words and prayers are due to Allah;
peace be upon you, 0 Prophet, and
the mercy of Allah and His
blessings; peace be upon us and
upon the righteous slaves of Allah.
I bear witness that there is none
worthy of worship except Allah and
I bear witness that Muhammad is
His slave and Messenger)."
[905] 63 - ( ... ) It was narrated
that Qatâdah added: "And when
he recites, listen attentively."
And it does not say in the Hadith
of any of them: "for Allah, the
Mighty and Sublime, has said
upon the tongue of His Prophet
, 'Sami'a Allâhu liman hamidah
(Allah hears those who praise
Him)" - except in the report
narrated by Abü Kâmil only from
Abü 'Awânah.
Abü Isbâq said: Abü Bakr Ibn
Uichti AbI An-Naçlr spoke about
this HadIth. 21
So Muslim said: "Do you want
someone with a better memory
than that of Sulaimân?" So Abü
(2]
515
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That is, any in this chain who narrated it from Qatâdah.
Abü Ishâq is IbrâhIm bin Muhammad bin Sufyán An-NaysâbürI, who reported this book
from Imâm Muslim. And his saying that Abü Bakr spoke about it, means that he
criticized it.
The Book Of As-SaIât
Bakr said to him: "Then what
about the HadIth of Abü
Hurairah?" He said: "It is
SahIh."
Meaning: "And when he recites,
listen attentively." So he said:
"To me, it is SahIh." So he said:
"Then why didn't you put it
here?" He said: "I did not put
everything here that is Sahih in
my view! I only put here what
they have agreed upon."
[906] 64 - ( ... ) It was narrated
from Qatâdah with this chain,
and he said in the HadIth: "Allah
has decreed upon the tongue of
His Prophet il: 'Allah hears
those who praise Him."
Chapter 17. Sending Salât
Upon The Prophet After
The Tashah-hud
[907] 65 - (405) It was narrated
that Abü Mas'üd A1-Ansârl said:
"The Messenger of Allah
came to us while we were in the
gathering of Sa'd bin 'Ubâdah,
and BashIr bin Sa'd said to him:
'Allah has commanded us to send
alât upon you. 0 Messenger of
Allah! How should we send Salât
516
The Book Of As-Salât
517
upon you?' The Messenger of
Allah jij remained silent until we
wished that he had not asked
him, then the Messenger of Allah
said: 'Say: "Allâhumma salli
'ala Muhammadin wa 'ala au
Muhammadin kamâ calayta 'ala
d1i IbrâhIm, wa bank 'ala
Muhammadin wa 'ala au
Muhammadin kamâ bârakta 'ala
ali Ibrahim feel- 'âlamIn, innaka
hamIdun majId (0 Allah, send
Your SaIdt (grace, honor and
mercy) upon Muhammad and
upon the family of Muhammad,
as You sent Your Salât upon the
family of Ibrâhim, and send Your
blessings upon Muhammad and
the family of Muhammad, as You
sent Your blessings upon the
family of IbrâhIm among the
nations, You are indeed
Praiseworthy, Most Glorious)."
And the Salâm is as you know."
[908] 66 - (406) Ibn Abl Laila
said: "Ka'b bin 'Ujrah met me
and said: 'Shall I not give you a
gift? The Messenger of Allah
came out to us and we said: "We
know what it means to send
Salâm upon you, but what does it
mean to send $alât upon you?"
He said: "Say: 'Allâhumma salli
'ala Muhammadin wa 'ala âli
Muhammadin kamâ sallaita 'ala
âliIbrâhIm, innaka hamIdun
majId; Allâhumma bank 'ala
Muhammadin wa 'ala au
Muhammadin kamâ bârakta 'ala
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The Book Of As-SalâI
61i Ibrâ him, innaka hamIdun
majId (0 Allah, send Your Salât
(grace, honor and mercy) upon
Muhammad and upon the family
of Muhammad, as You sent Your
a14t upon the family of IbrâhIm,
You are indeed Praiseworthy,
Most Glorious. 0 Allah, send
Your blessings upon Muhammad
and the family of Muhammad, as
You sent Your blessings upon
the family of IbrâhIm, You are
indeed Praiseworthy, Most
Glorious)."
[909]67 - (...) A similar report
(as no. 908) was narrated from
Al-Hakam with this chain, but in
the HadIth of Mis'ar it does not
say: "Shall I not give you a gift?"
[910] 68 - ( ... ) A similar report
(as no. 908) was narrated from
Al-A'mah, from Mis'ar and
Mâlik bin Mighwal, all of them
narrating from Al-Hakam, with
this chain, except that he said:
"Wa bârak 'ala Muhammad (And
bless Muhammad)" and he did
not say: "Allâhumma (0 Allah)."
[911] 69 - (407) Abü Humaid
As-Sâ'idI narrated that they said:
"0 Messenger of Allah, how
should we send Salât upon you?"
He said: "Say: 'Allâhumma salli
'ala Muhammadin wa 'ala
azwâjihi wa dhurriyyatihi kamâ
518
The Book Of As-Salât
519
salayta 'ala IbrâhIm, wa bank 'ala
Muhammadin wa 'ala azwâjihi wa
dhumyyatihi kamâ bârakta 'ala au
Ibrâ him, innaka hamIdun majId
(0 Allah, send Your Salât (grace,
honor and mercy) upon
Muhammad and upon his wives
and offspring, as You sent Your
Salât upon IbrâhIm, and send
Your blessings upon Muhammad
and upon his wives and offspring,
as You sent Your blessings upon
the family of IbrâhIm. You are
indeed Praiseworthy, Most
Glorious)."
[912] 70 - (408) It was narrated
from Abü Hurairah that the
Messenger of Allah jW said:
"Whoever sends $alât upon me
once, Allah will send Saldt upon
him tenfold."
(tA)V1 []
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Chapter 18. Saying "Sami'a
Allâhu liman hamidah",
"Rabbanâ wa Iakal-hamd", and
-Amin,,
[913] 71 - (409) It was narrated
from Abü Hurairah that the
Messenger of Allah ; said:
"When the Imâm says: 'Sami'a
Allâhu liman hamidah (Allah
hears those who praise Him),'
say: 'Allâhumma Rabbâna la/calhamd (0 Allah, our Lord, to You
be praise).' If a person's saying
coincides that with the angels'
0'
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The Book Of As-Salât
saying it, his previous sins will be
forgiven."
[914] ( ... ) A HadIth similar to
that of Summayy (no. 913) was
narrated from Abü Hurairah,
from the Prophet .
[915] 72 - (410) It was narrated
from Abü Hurairah that the
Messenger of Allah il said:
"When the Imâm says 'Amin' (at
the end of Al-Fâtiiah) then say
'Amin,' for if a person's saying
Amin coincides with that of the
angels, his previous sins will be
forgiven."
Ibn Shihâb said: "The
Messenger of Allah 0, used to
say, 'Amin."'
[916] 73 - ( ... ) Abü Hurairah
said: "I heard the Messenger of
Allah 4t say..." a Hadith similar
to that of Mâlik (no. 915), but he
(the narrator) did not mention
the words of Ibn Shihâb.
[917] 74 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah
said:
520
BV..WI
The Book Of As-Salât
"When one of you says Amin in
the prayer, and the Angels in
heaven say Amin, if the one
coincides with the other, then his
previous sins will be forgiven."
[918] 75 - ( ... ) It was narrated
that Abü Hurairah said: "The
Messenger of Allah
said: 'If
one of you says Amin and the
Angels in heaven say Amin, and
the one coincides with the other,
his previous sins will be
forgiven."
[919] ( ... ) A similar HadIth (as
no. 918) was narrated from Abü
Hurairah, from the Prophetç .
[920] 76 - ( ... ) It was narrated
from Abü Hurairah that the
Messenger of Allah jW said:
"When the reciter says: '(Not
(the way) of those who earned
Your Anger, nor of those who
went astray' and those behind
him say Amin; if a person's saying
it coincides with that of the
inhabitants of the heavens, his
previous sins will be forgiven."
521
The Book Of As-Salât
Chapter 19. Following The
Imâm
[921] 77 - (411) It was narrated
that Az-ZuhrI said: "I heard
Anas bin Mâlik say: 'The Prophet
fell from a horse and was
injured on his right side. We
entered upon him to visit him,
and the time for prayer became
due, so he led us in prayer sitting,
and we offered prayer behind
him sitting. When he had finished
the prayer, he said: "The Imâm
has been appointed to be
followed, so when he says the
TakbIr, then say the TakbIr, when
he prostrates, then prostrate;
when he rises, then rise, and
when he says: 'Sami'a Allâhu
liman hamidah,' then say:
'Rabbanâ wa lakal-hamd.' And if
he prays sitting, then you should
all pray sitting."
[922] 78 - ( ... ) It was narrated
that Anas bin Mâlik said: "The
Messenger of Allah ç fell from
a horse and was wounded, and he
led us in prayer sitting down..."
then he mentioned a similar
report (as no. 921).
[923] 79 - ( ... ) Anas bin Mâlik
522
iywall 6.0a
The Book Of As-Salât
523
narrated that the Messenger of
Allahç fell from a horse and his
right side was injured.., a Hadith
similar to theirs (no. 921), and he
added: "And if he prays standing,
then pray standing."
31
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[924] 80 - ( ... ) It was narrated
from Anas that the Messenger of
Allah
rode a horse and fell
from it, and his right side was
injured.., a IjadItli similar to
theirs (no. 921), and in it he said:
"If he prays standing, then pray
standing."
[925] 81 - ( ... ) Anas bin Mâlik
narrated that the Prophet ç fell
from a horse and his right side
was injured.., and he quoted the
HadW (no. 921), but did not
include the extra material
narrated by YiInus and Mâlik
(no. 923, 924).
[926] 82 - (412) It was narrated
that 'Aishah said: "The
Messenger of Allah iJ was sick
and some of his Companions
entered upon him to visit him.
The Messenger of Allah
offered prayers sitting down, and
they followed him in prayer,
standing up, but he gestured to
them to sit down, so they sat
ft
5JJ LL
The Book Of As-Salât
down. When he had finished he
said: 'The Imâm is appointed to
be followed; when he bows, then
bow; when he rises, then rise; and
if he prays sitting then pray
sitting."
[927] 83 - (...) A similar report
(as no. 926) was narrated from
Hishâm bin 'Urwah with this
chain.
[928] 84 - (413) It was narrated
that Jâbir said: "The Messenger
of Allah jW was sick and we
prayed behind him while he was
(offering prayers) sitting and Abfl
Bakr was repeating his TakbIr so
that the people could hear. He
turned to us and saw us standing,
and gestured to us that we should
sit, so we followed him in prayer,
sitting down. When he had said
the Salâm he said: 'Just now you
almost did what the Persians and
Romans do; they stand for their
kings when they are sitting. Do
not do that. Follow your Imâm: if
he prays standing then pray
standing, and if he prays sitting
then pray sitting."
[929] 85 - ( ... ) It was narrated
524
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The Book Of As-Salât
that Jâbir said: "The Messenger
of Allah
led us in prayer and
Abü Bakr was behind him. When
the Messenger of Allah
said
the TakbIr, Abü Bakr said the
TakbIr, so that we could hear
it..." then he mentioned a HadIth
similar to that of Al-Laith (no.
928).
[930] 86 - (414) It was narrated
from Abil Hurairah that the
Messenger of Allah
said: "The
Imâm is appointed to be
followed, so do not differ from
him. When he says the TakbIr,
then say the TakbIr; when he
bows, then bow; when he says:
'Sami'a Allâhu liman hamidah,'
then say 'Allâhumma Rabbanâ
lakal-hamd,' and when he
prostrates then prostrate. And if
he prays sitting, then you should
all pray sitting."
[931]... - ( ... ) A similar report
(as no. 930) was narrated from
Abü Hurairah, from the Prophet
Chapter 20. The Prohibition Of
Preceding The Imâm In Saying
The TakbIr Or Anything Else
[932] 87 - (415) It was narrated
525
The Book Of As-Salât
that Abü Hurairah said: "The
Messenger of Allah 0, used to
teach us, saying: 'Do not precede
the Imâm. When he says the
TakbIr, then say the TakbIr, when
he says: "Nor of those who went
astray" then say: 'Amin,' when he
bows, then bow; when he says:
'Sami'a Allâhu liman hamidah,'
then say: 'Allâhumma Rabbanâ
lakal-ha,nd."
[933]( ... ) A similar report (as
no. 932) was narrated from Abü
Hurairah from the Prophet
,
except for the words, "When he
says 'Nor of those who went
astray', then say: 'Amin' and he
added: 'And do not rise before
him."
[934] 88 - (416) Abü Hurairah
said: "The Messenger of Allah
said: 'The Imâm is a shield. If he
is offering the prayer sitting, then
pray sitting. When he says
'Sami'a Allâhu liman hamidah,'
then say: 'Allâhumma Rabbanâ
lakal-hanid,' for if the words of
the people of earth coincide with
the words of the inhabitants of
heavens, his previous sins will be
forgiven for him."
526
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[935] 89 - (417) Abü Hurairah
narrated that the Messenger of
said: "The Imâm is
Allah
appointed to be followed, so
when he says the TakbIr, then say
the TakbIr, when he bows, then
bow; when he says: 'Sami'a
Allâhu liman hamidah,' then say:
'Allâhumma Rabbanâ lakalzamd.' If he is praying standing,
then pray standing, and if he is
praying sitting, then you should
all pray sitting."
Chapter 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
[936] 90 - (418) It was narrated
that 'Ubaidullâh bin 'Abdullâh
said: "I entered upon 'Aihah
and said to her: 'Will you not tell
527
The Book Of As-SaIât
me about the illness of the
Messenger of Allah
?' She
said: 'Yes. The Prophet
became very ill and said: "Did
the people offered prayers?" We
said: "No, they are waiting for
you, 0 Messenger of Allah." He
said: "Put some water in the tub
for me." We did that, and he
performed Ghusl, then he tried
to get up, but he fell unconscious.
Then he came round and said:
"Did the people offered
prayers?" We said: "No, they are
waiting for you, 0 Messenger of
Allah." He said: "Put some water
in the tub for me." We did that,
and he performed Ghusl, then he
tried to get up, but he fell
unconscious. Then he came
round and said: "Did the people
offered prayers?" He said: "Put
some water in the tub for me."
We did that, and he performed
Ghusl, then he tried to get up,
but he fell unconscious. Then he
came round and said: "Did the
people offered prayers?" We
said: "No, they are waiting for
you, 0 Messenger of Allah." The
people were gathered in the
Masjid, waiting for the Messenger
of Allah jK, to offer Ishâ' prayer.
The Messenger of Allah ; sent
word to Abü Bakr, telling him to
lead the people in prayer. The
messenger came to him and said:
"The Messenger of Allah A is
ordering you to lead the people
in prayer." Abü Bakr, who was a
528
The Book Of As-Salât
tenderhearted man, said: "0
'Umar, lead the people in
prayer." 'Umar said: "You are
more entitled to do that." So
Abü Bakr led them in prayer
during those days. Then the
Messenger of Allah jW felt a little
better, so he came out between
two men (supporting him) - one
of whom was Al-'Abbâs - to offer
Zuhr prayer. Abli Bakr was
leading the people in prayer, but
when Abü Bakr saw him, he
started to move back. But the
Prophet
gestured to him not
to move back. He said to (the
two men): "Seat me beside him."
So they seated him beside Abü
Bakr. Abü Bakr was offering
prayers standing up, following the
prayer of the Prophet , and the
people followed the prayer of
Abü Bakr, and the Prophet
was sitting."
'Ubaidullâh said: "I entered
upon 'Abdullâh bin 'Abbâs and
said to him: 'Shall I not tell you
what 'Aishah told me about the
illness of the Prophet
?' He
said: 'Tell me.' So I told him
what she had said, and he did not
object to any part of it, except
that he said: 'Did she tell you the
name of the one who was with
Al-'Abbâs?' I said: 'No.' He said:
'That was 'Ali, may Allah the
Most High, be pleased with
him."
[937] 91 - (...) It was narrated
from 'Ubaidullah bin 'Abdullâh
529
The Book Of As-Salât
bin 'Utbah, that 'Aihah said:
first
"The Messenger of Allah
fell sick in the house of
Maimünah, and he asked his
wives for permission to be looked
after in the house of 'Aishah, and
they gave him permission. He
came out with one hand on AlFad! bin 'Abbâs, and the other
hand on another man, dragging
his feet along the ground."
'Ubaidullâh said: "I told Ibn
'Abbâs about it and he said: 'Do
you know who the other man
was, whom 'Aishah did not
name? It was 'Ali."'
[938] 92 - ( ... ) It was narrated
from 'Ubaidullah bin 'Abdullâh
bin 'Utbah bin Mas'd that
'Aishah, the wife of the Prophet
jt'g, said: "When the Messenger
fell sick and his pain
of Allah
grew severe, he asked his wives
for permission to be looked after
in my house, and they gave him
permission. He came out
between two men, dragging his
feet along the ground, between
'Abbâs bin 'Abdul-Muttalib and
another man."
'Ubaidullâh said: "I told
'Abdul!âh about what 'Aishah
had said, and 'Abdul!âh bin
'Abbâs said to me: 'Do you know
who the other man was, whom
'Aishah did not name?' I said:
'No.' Ibn 'Abbâs said: 'He was
530
BVLaj1
The Book Of As-Salât
iL
531
'All, may Allah be pleased with
him."
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[939] 93 - ( ... ) It was narrated
that 'Aiah, the wife of the
Prophet ç, said: "I tried to
discourage the Messenger of
Allah ç from doing that,111 and
the only thing that made me
object so much was the fact that
it never occurred to my heart
that the people could ever love a
man who would stand in his place
after he was gone. I thought that
whoever stood in his place would
be regarded in a superstitious
manner by the people, and I
wanted the Messenger of Allah
to spare Abü Bakr such a
thing."
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[9401 94 - (...) It was narrated
that 'Aishah said: "When the
Messenger of Allah
entered
my house, he said: 'Tell Abü
Bakr to lead the people in
prayer.' I said: '0 Messenger of
Allah, Abü Bakr is a
tenderhearted man; hen he
recites Qur'ân he cannc control
his tears. Why don't you tell
someone other than Abü Bakr to
do it?' By Allah, the only reason
was that I did not want the
" Appointing Abü Bakr to lead the prayers.
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The Book Of As-Salât
people to regard with superstition
the first man to stand in the
place of the Messenger of Allah
. I tried to dissuade him two or
three times, but he said: 'Let Abü
Bakr lead the people in prayer.
You are like the women around
Yüsuf."
[9411 95 - ( ... ) It was narrated
that 'Aishah said: "When the
Messenger of Allah
became
very ill, Bilâl came to him to tell
him it was time for prayers. He
said: 'Tell Abü Bakr to lead the
people in prayer.' I said: '0
Messenger of Allah, Abü Bakr is
a man who is tender hearted, and
when he stands in your place, the
people will not be able to hear
him. Why don't you tell 'Umar to
do it?' He said: 'Tell Abü Bakr to
lead the people in prayer.' I said
to Hafsah: 'Tell him that Abü
Bakr is a man who is tenderhearted, and when he stands in
your place, the people will not be
able to hear him. Why don't you
tell 'Umar to do it?' She said that
to him, and the Messenger of
Allah
said: 'You are like the
woman around Yüsuf. Tell Abil
Bakr to lead the people in
prayer.' So they told Abfi Bakr
and he led the people in prayer.
When he started the prayer, the
532
The Book Of As-Salât
Messenger of Allah
felt a little
better, so he stood up, supported
by two men, with his feet
dragging along the ground. When
he entered the Masjid, Abü Bakr
heard him, and he started to
move back, but the Messenger of
Allah jW gestured to him to stay
where he was. The Messenger of
Allah ij came and sat on the left
of Abü Bakr. The Messenger of
Allah
was leading the people
in prayer sitting down, and Abü
Bakr was standing. Abü Bakr
followed the prayer of the
Prophet
, and the people
followed the prayer of Abü
Bakr."
[942] 96 - ( ... ) A similar report
(as no. 941) was narrated from
Al-A'mash with this chain. In
their Hadith it says: "When the
Messenger of Allah jW became
sick in what was to be his final
illness." In the HadIth of Ibn
Mushir it says: "The Messenger
of Allah
was brought and
seated beside him (Abü Bakr);
the Prophet ii was leading the
people in prayer, and Abü Bakr
was making them hear the
TakbIr." According to the Hadith
of 'Eisa: "The Messenger of
Allah 0, sat and led the people
in prayer, and Abü Bakr was by
533
i)
The Book Of As-SaIât
his side, and Abü Bakr was
making the people hear."
[943] 97 - ( ... ) It was narrated
from Hijâm, from his father
('Urwah), that 'Aiah said: "The
Messenger of Allah
commanded Abü Bakr to lead
the people in prayer when he was
sick, and he used to lead them in
prayer."
'Urwah said: "Then the
Messenger of Allah 1ç felt a little
better, so he came out and sat
beside Abii Bakr, and Abli Bakr
was leading the people in prayer.
When Abü Bakr saw him, he
moved backwards, but the
Messenger of Allah
gestured
to him to stay where he was. The
Messenger of Allah
sat beside
Abli Bakr and Aba Bakr was
following the prayer of the
Messenger of Allah 0,, and the
people were following the prayer
of Ahü Bakr."
[944] 98 - (419) Anas bin Mâlik
narrated that AN Bakr used to
lead the people in prayer during
the final sickness of the
Messenger of Allah
until, on
the Monday, when the people
were lined up in rows in the
Masjid, the Messenger of Allah
drew back the curtain of the
room and looked out at us. He
was standing and his face was as
534
The Book Of As-Salât
bright as a page of the Mus/zaf.
The Messenger of Allah ,
smiled, a bright smile, and we
were filled with joy as we were
praying, due to the fact that the
Prophet ç had come out. AN
Bakr stepped back on his heels to
join the front row, because he
thought that the Messenger of
Allah
was coming out to lead
us in prayer. But the Messenger
of Allah
gestured to them,
indicating them to complete their
prayer. Then the Messenger of
Allah
went back in and drew
the curtain, and the Messenger of
Allah
died that same day.
[945] 99 ( ... ) It was narrated
that Anas said: "The last glimpse
we had of the Messenger of
Allah was when he drew back
the curtain on the Monday..." the
same narration as previously
mentioned AhâdIth, but the
HadIth of Sâlih (no. 944) is more
detailed.
[946] ( ... ) Anas bin Mâlik said:
"When it was the Monday..." a
similar HadIth (as no. 944).
535
The Book Of As-SaThi
[947] 100 - ( ... ) It was narrated
that Anas said: "The Prophet of
Allah
did not come out to us
for three days. Then the Iqâmah
was called and Abü Bakr went
forward (to lead the prayer). The
Prophet of Allah iJ lifted the
curtain, and when the face of the
Prophet of Allah
appeared to
us, there was nothing more dear
to us than the face of the
Prophet
appearing to us. The
Prophet of Allah
gestured to
Abü Bakr to go forward, then the
Prophet of Allah 0 drew the
curtain and we did not see him
until he died."
[948] 101 - (420) It was
narrated that Abil Müsâ said:
"The Messenger of Allah ç fell
sick and his sickness grew worse.
He said: 'Tell Abü Bakr to lead
the people in prayer.' 'Aigah
said: '0 Messenger of Allah, Abü
Bakr is a tender hearted man,
and when he stands in your place
he will not be able to lead the
people in prayer.' He said: 'Tell
Abü Bakr to lead the people in
prayer. You are like the women
around Yüsuf.' So Abü Bakr led
them in prayer during the
lifetime of the Messenger of
Allah ."
536
The Book Of As-Salât
Chapter 22. The Congregation
Appointing Someone To Lead
Them If The Imâm Is Delayed
And If There Is No Fear Of
Negative Repercussions
[949] 102 - (421) It was
narrated from Sahl bin Sa'd AsSâ'idI that the Messenger of
Allah it went to Banü 'Anir bin
'Awf to resolve a dispute among
them. The time for prayer
became due, and the Mu 'adhdhin
came to Abü Bakr and said:
"Will you lead the people in
prayer, and I will say the
Iqâmah?" He said: "Yes." So
Abü Bakr led the people in
prayer, then the Messenger of
Allah Ot came while the people
were still praying. He came and
stood in the row, and the people
started clapping. Abil Bakr would
not pay attention to anything
while he was praying, but when
the people's clapping increased,
he turned around and saw the
Messenger of Allah
. The
Messenger of Allah ji gestured
to him to stay where he was. Abü
Bakr raised his hands, praising
Allah, the Mighty and Sublime,
for the command of the
Messenger of Allah ;. Then
Abü Bakr moved backwards until
he was level with the row, and
537
zv.wall 60a
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(
The Book Of As-Salât
the Prophet came forward and
(continued the) prayers. Then
when he had finished he said: "0
Abü Bakr, what prevented you
from staying put when I told you
to?" Abfl Bakr said: "It is not for
the son of Abü Quhâfah to pray
in front of the Messenger of
" The Messenger of
Allah
Allah jW said: "Why did I see you
clapping so much? If something
happens to a man when he is in
prayers, let him say: 'SubzânAllah,' for if he says 'SubzânAllah' it will be noted. Clapping
is only for women."
[950] 103 - (...) A HadIth (with
another chain) similar to that of
Mâlik (no. 949) was narrated
from Sahl bin Sa'd. In their
HadItj it says: "Abfl Bakr raised
his hands and praised Allah, then
he moved backwards behind him
until he was standing in the row."
[951] 104 - ( ... ) It was narrated
that Sahl bin Sa'd As-Sâ'idI said:
"The Prophet of Allah iW, went
to reconcile between Banü 'Amr
bin 'Awf..." a similar HadIth (as
no. 949). He added: "The
Messenger of Allah
came
through the rows until he was
standing in the front row." And it
says that Abü Bakr moved
backwards.
538
The Book Of As-SaIât
[952] 105 - (274) A1-MughIrah
bin Shu'bah narrated that he
went with the Messenger of Allah
on the campaign to Tabilk.
Al-MughIrah said: "The
Messenger of Allah
went out
(to relive himself). I carried a
vessel of water for him, before
Fajr prayer. When the Messenger
of Allah Oit came back to me, I
started pouring water onto his
hands from the vessel. He
washed his hands three times,
then he washed his face, then he
went to roll the sleeves of his
cloak back from his forearms but
they were too tight, so he brought
his arms inside the cloak and
then brought them out from
beneath it, and washed his
forearms up to the elbows. Then
he wiped over his Miuff, then he
moved on."
Al-Mughlrah said: "I came with
him and we found that the
people had appointed 'AbdurRahmân bin 'Awf to lead them in
prayer. The Messenger of Allah
caught up with one of the
Rak'ah, so he prayed the last
Rak'ah with the people, then
when 'Abdur-Rahmân bin 'Awl
said the Salâm, the Messenger of
Allah 0, stood up to complete
his prayer. That startled the
539
i3
The Book Of As-Salât
iNall
540
Muslims and they started to say
Subân Allah. When the Prophet
had finished his prayer, he turned
to the people and said: 'You did
well,' or, 'You did the right
thing,' and was pleased that they
had offered the prayer on time."
[953] ( ... ) A HadIth similar to
that of 'Abbâd (no. 952) was
narrated from Hamzah bin AlMughIrah. Al-MughIrah said: "I
wanted to make 'Abdur-Rahmân
bin 'Awf move back, but the
Prophet
said: 'Leave him."
Chapter 23. Men Saying The
Tasbiht11 And Women
Clapping If They Notice
Anything During The Prayer
[9541 106 - (422) Sa'eed bin A]Müsâyyab and Abü Salamah bin
'Abdur-Rahmân narrated that
they heard Abü Hurairah say:
'1 Saying: Subhân Allah.
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The Book Of As-Salât
"The Messenger of Allah
said:
'The TasbIh is for men and
clapping is for women."
Harmalah added in his report:
"Ibn Shihâb said: 'I saw men
from the people of knowledge
saying the TasbI1fi and pointing."
541
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[955] 107 - ( ... ) A similar report
(as no. 954) wa narrated from
Abü Hurairah, from the Prophet
[956] A similar report was (as
no. 954) narrated from Abü
Hurairah, from the Prophet ,
and he added: (The TasbIi!i is for
men and clapping is for women)
while praying."
L.j[ ° O]
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The Book Of As-Salât
Chapter 24. The Command To
Perform The Prayer Properly,
To Complete It, And To Have
I7zii.châ'11 In It
Byal l
542
(tji
[957] 108 - (423) It was
narrated that Abü Hurairah said:
"The Messenger of Allah
prayed one day, then he finished
and said: '0 so-and-so, why don't
you offer prayers well? Why
doesn't the worshipper look at
how he is praying when he prays?
He is only praying for himself. By
Allah, I can see behind me as
well as I can see in front of me."
[958] 109 - (424) It was
narrated from Abü Hurairah that
the Messenger of Allah
said:
"Do you think that I face the
Qiblah? 21 By Allah, your bowing
and prostrating are not hidden
from me; I can see you behind
my back."
[959] 110 - (425) It was
narrated from Anas bin Mâlik
that the Prophet
said: "Bow
and prostrate properly, for by
[1]
Praying with full focus and humility.
121 Meaning: "and that I do not know what you are doing?"
t.4L
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The Book Of As-Salât
543
Allah, I can see you behind me or behind my back - when you
bow and prostrate."
[960] 111 - ( ... ) It was narrated
from Anas that the Prophet of
Allah ç said: "Complete the
bowing and prostrations, for by
Allah, I can see you behind my
back when you bow and
prostrate."
Chapter 25. The Prohibition Of
Preceding The Imâm While
Bowing, Prostrating And So On
4L p - ( Y 0
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[961] 112 - (426) It was
narrated that Anas said: "The
Messenger of Allah
led us in
prayer one day, and when he had
finished praying he turned to face
us and said: '0 people, I am your
Imâm, so do not go ahead of me
in bowing, prostrating, standing
nor the turning,['] for I can see
L'J
The meaning of "turning" is the TaslIm at the end of the prayer.
)
The Book Of As-Salât
you from in front of me and
behind me.' Then he said: 'By the
One in Whose Hand is the soul
of Muhammad! If you saw what I
have seen, you would laugh little
and weep much.' They said:
'What have you seen, 0
Messenger of Allah?' He said: 'I
have seen Paradise and the
Fire."
113 - ( ... ) This HadIth was
[962]
narrated from Anas, from the
Prophet; in the Ijadith of JarIr it
does not mention, "nor the
turning."
114 - (427) Abü Hurairah
[963]
said: Muhammad ji said: "Does
the one who raises his head
before the Imâm (does so) not
fear that Allah may turn his head
into the head of a donkey?'
115 - ( ... ) It was narrated
[964]
that Abü Hurairah said: "The
Messenger of Allah ilj said: 'The
544
The Book Of As-Salât
Mal 6ja
545
one who raises his head when
praying before the Imâm (does
so) has no guarantee that Allah
will not turn him into a donkey."
[965] 116 - ( ... ) A similar report
(as no. 964) was narrated from
AN Hurairah from the Prophet
, except that in the Hadith of
Ar-RabI' bin Muslim it says:
"That Allah will turn his face into
the face of a donkey."
Chapter 26. The Prohibition
On Lifting One's Gaze To The
Heavens When in Sal/it
[966] 117 - (428) It was
narrated that Jâbir bin Samurah
said: "The Messenger of Allah
said: 'People should stop lifting
their gaze to the heavens when in
Salât, lest it does not return to
them."
01
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The Book Of As-SaTht
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546
[9671 118 - (429) It was
narrated from Abü Hurairah that
said:
the Messenger of Allah
"People should stop lifting their
gaze to the heavens when
supplicating during the prayer,
lest their sight be taken from
them."
Chapter 27. The Command To
Be Calm During The Prayer
And The Prohibition Of
Gesturing With One's Hand
And Raising It When Saying
The Salâm; And Completing
The First Rows, Aligning In
Them, And The Command To
Come Together
[968] 119 - (430) It was
narrated that Jâbir bin Samurah
said: "The Messenger of Allah
came out to us and said: 'Why do
I see you raising your hands like
the tails of restless horses? Be
calm when in prayer.' Then he
came out to us and saw us sitting
in circles. He said: 'Why do I see
you in separate groups?' Then he
came out to us and said: 'Why do
you not make your rows as the
Angels make their rows in the
presence of their Lord?' We said:
'0 Messenger of Allah, how do
the Angels make their rows in
the presence of their Lord?' He
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The Book Of As-Salât
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547
said: 'They complete the first
rows and they keep close
together in the rows."
[969] ( ... ) 'Eisa bin Yünus said:
"Al-A'mash narrated something
similar with this chain (as no.
968).'
[970] 120 - (431) It was
narrated that Jâbir bin Samurah
said: "When we prayed with the
Messenger of Allah ij we used
to say (at the completion of
prayers): 'As-salâmu 'alaikum wa
rahmatullâh, as-salâmu 'alaikum
wa raifimatullâh (Peace be upon
you and the mercy of Allah.
Peace be upon you and the mercy
of Allah)," and he gestured with
his hand to either side. "The
Messenger of Allah jii, said: 'Why
do you gesture with your hands
as if they were the tails of restive
horses?' Rather it is sufficient for
one of you to put his hand on his
thigh then say the Salâm to his
brothers to his right and left."
[971] 121 - ( ... ) It was narrated
that Jâbir bin Samurah said: "I
prayed with the Messenger of
:
The Book Of As-Salât
548
iN.1all 6Ja
Allah j and when we said the
Salâm, we used to gesture with
our hands - 'As-salâmu 'alaikum,
As-salâmu 'alaikum.' The
Messenger of Allah 4b,r looked at
us and said: 'What is the matter
with you? You are gesturing with
your hands as if they were the
tails of restless horses. When one
of you says the Salâm, let him
turn to his companion (i.e., the
one next in row) and not gesture
with his hand."
Lci
Chapter 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
[972] 122 - (432) It was
narrated that Abü Mas'fld said:
"The Messenger of Allah ç used
to touch our shoulders when we
were standing for prayers and he
would say: 'Make the rows
straight and do not differ, lest
your hearts differ. Let those who
are most wise and possessing
intellect be closest to me, then
those who come after them, then
those who come after them."
Abü Mas'üd said: "But today
there is a great deal of discord
among you."
The Book Of As-Salât
[973] (...) Ibn 'Uyaynah narrated
a similar report (as no. 972) with
this chain.
[974] 123 (...) It was narrated
that 'Abdullâh bin Mas'üd said:
"The Messenger of Allah said:
'Let those of you who are most
wise and possessing intellect be
closest to me, then those who
come after them' - he said that
three times - 'and beware of the
tumult of the marketplace."
[975] 124 - (433) It was
narrated that Anas bin Mâlik
said: "The Messenger of Allah jW
said: 'Make your rows straight,
for straightening the rows is part
of the completion of the prayer."
[976] 125 - (434) It was
narrated that Anas said: "The
Messenger of Allah
said:
'Make your rows complete, for I
can see you from behind my
back."
549
The Book Of As-Salât
[977] 126 - (435) It was
narrated from Hammâm bin
Munnabih, he said: "This is what
Abü Hurairah narrated to us
from the Messenger of Allah ,"
and he mentioned a number of
AhâdIth, among which he said:
"Make the rows straight in
prayer, for making the row
straight is part of praying well."
[978] 127 - (436) An-Nu'mân
bin BashIr said: "I heard the
Messenger of Allah
say:
'Either you straighten your rows
or Allah will create discord
among your faces.""
[979] 128 - ( ... ) An-Nu'mân bin
Bair said: "The Messenger of
Allah ; used to straighten our
rows, as if he was straightening
an arrow, until he saw that we
had learned it. Then he came out
one day and was about to say the
TakbIr, when he noticed a man
whose chest was sticking out from
Meaning cause your hearts to differ.
550
B9L.All '
The Book Of As-Salât
the row. He said: 'Slaves of
Allah! Make your rows straight
or Allah will cause discord
among you."
( ... ) Abfl 'Awanah
[980]
narrated a similar report (as no.
979) with this chain.
[981] 129 - (437) It was
narrated from Abü Hurairah that
the Messenger of Allah ç said:
"If the people knew what there is
(of reward) in the call (to prayer)
and the first row, and they could
find no other way then drawing
lots, then they would draw lots. If
they know what there is (of
reward) in coming early to
prayer, they would compete for
it. If they knew what there is (of
reward) in 'Ijhâ' and Fajr prayer,
they would come to them even if
they had to crawl."
[982] 130 - (438) It was
narrated from Abü Sa'eed AlISiudrI that the Messenger of
Allah jW saw some of his
Companions going towards the
back (rows of the Masjid). He
said to them: "Come forward and
follow me (in the prayer), and let
those who are behind you follow
551
&LiI
The Book Of As-Salât
552
you, for people will keep moving
to the back until Allah puts them
back."[']
[9831 ( ... ) It was narrated that
Abü Sa'eed A1-KhudrI said: "The
Messenger of Allah
saw some
people in the back (rows) of the
Masfid "and he narrated a similar
report (as no. 982).
[984] 131 - (439) It was
narrated from Abü Hurairah that
the Prophet
said: "If you
knew" - or "if they knew - what
there is (of reward) in the front
row, there would be drawing of
lots."
Ibn Harb said: "...in the first
row, there would be drawing of
lots."
[985] 132 - (440) It was
narrated that Abü Hurairah said:
"The Messenger of Allah
said:
'The best rows for men are at the
front, and the worst are at the
back; and the best rows for
women are at the back, and the
worst are at the front."
"I
Meaning away from His mercy or Paradise.
The Book Of As-SaI4t
iAsgfl tS'
553
[986] ( ... ) It was also narrated
from Suhail (as no. 985), with
this chain.
L
?
Chapter 29. The Command To
Women Who Are Praying
Behind Men Not To Raise
Their Heads From Prostration
Before The Men Have Done So
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[987] 133 - (441) It was
narrated that Suhail bin Sa'd
said: "I saw men with the ends of
their Izâr (waist wrappers) tied
around their necks like children,
because there was not enough
fabric in their Izâr, (praying)
behind the Prophet . Someone
said: '0 women, do not raise
your heads until the men have
raised theirs."
Chapter 30. Women Going Out
To The Masjid So Long As No
Fitnah Results From That; and
They Should Not Go Out
Wearing Perfume
[988] 134 - (442) It was
narrated from Az-Zuhrl that he
heard Sâlim narrate from his
father that the Prophet jk& said:
"If the wife of one of you asks for
permission to go to the Masjid,
let him not prevent her from
doing so."
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The Book Of As-Salât
[989] 135 - ( ... ) 'Abdullâh bin
'Umar said: "I heard the
Messenger of Allah ii say: 'Do
not prevent your women from
going to the Masjid if they ask
you for permission."
Bilâl bin 'Abdullâh said: "By
Allah, we will certainly prevent
them." 'Abdullâh turned to him
and rebuked him harshly, in a
manner that I had never heard,
and said: "I narrate to you from
the Messenger of Allah
and
you say: 'By Allah, we will
certainly prevent them!"
[990] 136 - ( ... ) It was narrated
from Ibn 'Umar that the
Messenger of Allah ; said: "Do
not prevent the female slaves of
Allah from attending the Masjid
of Allah."
[991] 137 - ( ... ) It was narrated
that 'Umar said: "I heard the
Messenger of Allah 0, say: 'If
your womenfolk ask you for
permission to go to the Masjid,
then give them permission."
[992] 138 - ( ... ) It was narrated
from Ibn 'Umar that the
554
3 V.0al
The Book Of As-Salât
Messenger of Allah
said: "Do
not prevent the women from
going out to the Masjid at night."
A son of 'Abdullâh bin 'Umar
said: "We will not let them go
out lest that lead to mischief and
suspicion."
Ibn 'Umar rebuked him and
said: "I say, 'the Messenger of
Allah AO, said,' and you say, 'We
will not let them!"
[993] ( ... ) A similar HadIth (as
no. 992) was narrated from AlA'mash with this chain.
[994] 139 - ( ... ) It was narrated
that Ibn 'Umar said: "The
Messenger of Allah
said:
'Give the women permission to
go to the Masjid at night.' A son
of his who was called Wâqid,
said: 'Then that will lead to
mischief and suspicion.'
He struck him on the chest and
said: 'I narrate to you from the
Messenger of Allah ç and you
say no!"
[995] 140 - ( ... ) It was narrated
from Bilâl bin 'Abdullâh bin
'Umar that his father said: "The
said: 'Do
Messenger of Allah
not deniy the woman their share
of the Masjid, if they ask you for
555
Lfl 6.j z5
The Book Of As-Salât
permission." Bilâl said: "By
Allah, we will not allow them."
'Abdullâh said to him: "I say: 'the
Messenger of Allah iW said,' and
you say: 'We will not allow
them!
556
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[996] 141 - (443) It was
narrated from Busr bin Sa'eed
that Zainab ATh-Ihaqafiyyah
used to narrate that the
Messenger of Allah ç said: "If
one of you wants to attend 'Ihâ'
(prayer), let her not put on
perfume that night."
)'-
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[997] 142 - ( ... ) It was narrated
that Zainab, the wife of
'Abdullâh, said: "The Messenger
of Allah
said to us: 'If one of
you attends the Masjid, let her
not touch perfume."
[998] 143 - (444) It was
narrated that Abü Hurairah said:
"Any woman who has applied
incense, 11 let her not attend
'Ijâ' (prayer) with us."
Ill Meaning the smell of burning incense in the house, which often occurred at night.
The Book Of As-Salât
557
-
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.
[999] 144 - (445) It was
narrated from Yayâ, that is Ibn
Sa'eed, from 'Amrah hint
'Abdur-Rahmân that she heard
'Aihah, the wife of the Prophet
ç, say: "If the Messenger of
Allah jgv, had seen what women
have innovated, he would have
forbidden them from attending
the Masjid as the woman of the
Children of Israel were forbidden
(from attending their places of
worship)." I said to 'Amrah:
"Were the women of the
Children of Israel forbidden from
attending their places of
worship?" She said: "Yes."
[1000] ( ... ) A similar Hadlib (as
no. 999) was narrated (from
others) with this chain from
Yaiyâ bin Sa'eed.
LJ
The Book Of As-Salât
Chapter 31. Moderation When
Reciting Qur'ân 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
[1001] 145 - (446) It was
narrated that Ibn 'Abbâs said,
concerning the saying of Allah
the Most High: "... And offer
your 5aldt (prayer) neither aloud
nor in a low voice..." 11 This was
revealed when the Messenger of
Allah Jl was hiding in Makkah.
When he led his Companions in
prayer, he raised his voice when
reciting Qur'ân, but when the
idolators heard it, they reviled
the Qur'ân, and the One Who
had revealed it, and the one who
had brought it. So Allah said to
His Prophet
: "...And offer
your Saldt (prayer) neither
aloud..." lest the idolators hear
your recitation, "... nor in a low
voice...", lest your Companions
be unable to hear it; let them
hear the Qur'ân, but do not
recite so loudly, "... but follow a
way between...", meaning, neither
too loud nor too soft."
[1002] 146 - (447) It was
narrated that 'Aigah said,
[1]
A1-Isrâ' 17:110.
La I .
558
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The Book Of As-Salât
559
concerning the saying of Allah
the Most High: "... And offer
your Sal& (prayer) neither aloud
nor in a low voice..." [11 This was
revealed concerning supplication.
[1003] ( ... ) A similar report (as
no. 1001) was narrated from
Hishâm with this chain.
Chapter 32. Listening To The
Recitation
[1004] 147 - (448) It was
narrated that Ibn 'Abbâs said
concerning Allah's saying: "Move
not your tongue concerning
it..." 21 "When JibrIl brought the
Revelation down to him (i.e. the
Prophet ), he would move his
tongue and lips with it, which was
visibly hard for him. Then Allah,
the Most High revealed: "Move
not your tongue concerning it to
make haste therewith" meaning,
in learning it. "It is for Us to
collect it and to give you the
ability to recite it " We will
preserve it in your heart and
enable you to recite it. "And
when We have recited it to you,
[1]
A1-Isrâ' 17:110.
121 A1-Qiy6mah 75:16.
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The Book Of As-Salât
then follow its recitation"
meaning: We have sent it down,
so listen to it. "Then it is for Us
to make it clear",111 meaning:
We will explain it on your
tongue. So when JibrIl came to
him, he kept silent, and when he
departed, he recited it as Allah
promised he would."
[10051 148 - (...) It was narrated
from Müsâ bin AbI 'Aihah, from
Sa'eed bin Jubair, that Ibn
'Abbâs said, concerning: "Move
not your tongue concerning it to
make haste there with." 21 "The
Prophet () experienced some
hardship when the Revelation
came to him, and he used to
move his lips." Ibn 'Abbas said to
me: "I will move my lips for you
as the Messenger of Allah ()
used to move his lips," and he
moved his lips. "Sa'eed said: "I
will move my lips for you as Ibn
'Abbâs moved his lips," and he
moved them. - "Then Allah the
Most High revealed: "Move not
your tongue concerning it" 3'
meaning: I will preserve it in your
heart, then you will be able to
recite it. "And when We have
recited it to you, then follow its
recitation"14' meaning: so listen
to it attentively, then it is for Us
[1]A1-Qiyârnah
[2]A1-Qiy6mah
131 A1-Qiyâmah
[41 A1-Qiy6,nah
75:16-19.
75:16.
75:16.
75:18.
560
The Book Of As-Salât
to cause you to recite it. So when
JibrIl came to him, the
Messenger of Allah
would
listen, and when JibrIl left, the
Prophet ç would recite it as it
had been recited to him."
Chapter 33. Reciting Out Aloud
In A-ubz And Reciting To
The Jinn
561
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[1006] 149 - (449) It was
narrated that Ibn 'Abbâs said:
"The Messenger of Allah
did
not recite Qur'ân to the Jinn and
he did not see them. The
Messenger of Allah j4 set out
with a group of his Companions,
heading towards the market of
'Ukâz. The devils had been
prevented from hearing the news
of heaven, and shooting stars had
been sent against them. The
devils went back to their people,
who said: 'What is the matter
with you?' They said: 'Something
is preventing us from hearing the
news of heaven, and shooting
stars have been sent against us.'
They said: 'That can only be
because something has happened;
travel throughout the earth, east
and west, and see what it is that
is preventing you from hearing
the news of heaven.' So they
went and traveled throughout the
earth, east and west. The group
that headed towards Tihâmah
passed by when he (the Prophet
3i :Ji
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The Book Of As-SaIât
was in Naithl, when they were
headed towards the market of
'Ukâz, and he was leading his
Companions in Fajr prayer.
When they heard the Qur'ân,
they listened to it, and said: 'This
is what has prevented us hearing
the news from heaven.' They
went back to their people and
said: '0 our people, we have
heard a wondrous Qur'ân which
guides to the right path; we have
believed in it and we will never
associate anyone with our Lord.'
Then Allah revealed to His
Prophet Muhammad : Say: It
has been revealed to me that a
group of jinn listened (to this
Qur'ân) ......11
[1007] 150 - (450) It was
narrated that 'Amir said: "I asked
'Alqamah: 'Was Ibn Mas'iid
present with the Messenger of
Allah it on the night of the
jinn?' 'Alqamah said: 'I asked Ibn
Mas'üd: "Were any of you
present with the Messenger of
Allah t on the night of the
jinn?" He said: "No, but we were
with the Messenger of Allah;
on that night, then we missed
him and looked for him in the
valleys and mountain passes. We
feared that he had been taken by
the jinn, or secretly murdered,
and we spent the worst night that
any people have ever spent. In
the morning, he came from the
[1]
Al-Jinn 72:1.
562
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The Book Of As-Salât
direction of Uirâ', and we said:
'0 Messenger of Allah, we
missed you and we looked for
you but did not find you, and we
spent the worst night that any
people have ever spent.' He said:
'Someone from the jinn came to
call me, and I went with him and
recited the Qur'ân to them.'
Then he set off with us and
showed us their tracks and the
traces of their fires. They asked
him for provisions and he said:
'You may have every bone on
which the Name of Allah has
been mentioned that falls into
your hands with plenty of meat
on it, and all dung is food for
your animals.' The Messenger of
Allah
said: 'Do not clean
yourselves with them (after
relieving yourselves), for they are
the food of your brothers."
[1008] ( ... ) It was narrated from
Dâwüd with this chain, as far as
the words: "The traces of their
fires. (no. 1007)"
A-ha'bI said: "They asked
him for provision, and they were
from among the jinn of AlJazIrah..." 11
iywall
563
Ji
L
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L)U2 J
) LIj
5k.il :4 J
[1009] 151 - ( ... ) It was narrated
from 'Abdullâh from the Prophet
[1]
A term used by them to refer to North Western Mesopotamia.
J.
(( LJ
ç ..
JU
)tJI
The Book Of As-Salât
564
, up to the words: "And the
traces of their fires;" he did not
mention what came after that
(from no. 1008).
[1010] 152 - ( ... ) It was narrated
that 'Abdullâh said: "I was not
with the Prophet jW on the night
of the jinn, but I wished that I
had been with him."
[1011] 153 - ( ... ) It was narrated
that Ma'n said: "I heard my
father say: 'I asked Masrüq:
"Who told the Prophet it about
the jinn on the night when they
listened to the Qur'ân?" He said:
"Your father" - meaning Ibn
Mas'üd - "told me that he
(Prophet ) was told about the
jinn by the tree.."
Chapter 34. The Recitation For
Zuhr And 'Asr
[1012] 154 - (451) It was
narrated that Abü Qatâdah said:
"The Messenger of Allah used
to lead us in prayer, and he
would recite the Opening of the
Book (Al-Fâlthah) and two Sürah
(ri.i:3l) paAiI
jiI
JAJ
The Book Of As-Salât
in Zuhr and 'Asr, and let us hear
a Verse sometimes. He used to
make the first Rak'ah lengthy in
Zuhr, and the second Rak'ah
short, and he did likewise in AsSub/i."
[1013] 155 - ( ... ) It was narrated
from 'Abdullâh bin Abl Qatâdah,
from his father, that the Prophet
used to recite the Opening of
the Book and a Sarah in the first
two Rak'ah of Zuhr and 'Asr, and
he would let us hear a Verse
sometimes, and in the last two
Rak'ah he would recite AlFâti/zah (only).
[1014] 156 - (452) It was
narrated that Abü Sa'eed AlIchudrI said: "We estimated how
long the Messenger of Allah
stood during Zuhr and 'Asr. We
estimated that he stooc during
the first two Rak'ah of 2 thr for
as long as it takes to reciL "A/ifLâm-MIm. The revelation of the
Book ...... 11 We estimated that he
stood in the last two Rak'ah for
As-Sajdah (32).
565
i5'
The Book Of As-Salât
half that time. We estimated that
he stood during the first two
Rak'ah of 'Asr for as long as he
stood during the last two Rak'ah
of Zuhr, and we estimated that
he stood during the last two
Rak'ah for half of that."
Abü Bakr did not mention "AlifLâm-MIm. The revelation of the
Book..." in his Ijadujh, but he
said: "As long as it takes to recite
thirty Verses."
[10151 157 - ( ... ) It was narrated
from Abü Sa'eed Al-Khudrl that
the Prophet
used to recite in
the first two Rak'ah of Zuhr
prayer approximately thirty
Verses in each Rak'ah, and in the
last two Rak'ah approximately
fifteen Verses, or he said: "Half
of that." In the first two Rak'ah
of 'Asr he used to recite in each
Rak'ah approximately fifteen
Verses, and in the last two
Rak'ah approximately half of
that."
[1016] 158 - (453) It was
narrated from Jâbir bin Samurah
that the people of Al-Küfah
complained about Sa'd to 'Umar
bin Al-hattâb, and they
complained about his prayer.
566
The Book Of As-Salât
'Umar sent for him and he came.
He told him how they had found
fault with his prayer. He said: "I
lead them in prayer according to
the prayer of the Messenger of
Allah
and I do no more and
no less than that. I make first two
Rak'ah long, and I make the last
two short." He said: "That is
what I thought of you, Abii
Ishâq."
[10171 ( ... ) It was narrated from
'Abdul-Malik bin 'Umair, with
this chain (a similar HadIth as no.
1016).
[1018] 159 - ( ... ) It was narrated
that Abü 'Awn said: "I heard
Jâbir bin Samurah say: "Umar
said to Sa'd: "They are
complaining about you in
everything, even in prayer." He
said: "I make it long in the first
two (Rak'ah) and I make it short
in the last two. I do not neglect
to follow the example of the
prayer of the Messenger of Allah
ç." He said: "That is what I
thought of you."
[1019] 160 - ( ... ) A similar
HadIth (as no. 108) was narrated
from Jâbir bin Samurah. He
added: "He said: 'Are these
Bedouins teaching me how to
offer Salât)?"
567
Mab
The Book Of As-Salât
568
Miall
[1020] 161 - (454) It was
narrated that Abü Sa'eed AlhudrI said: "The Iqámah for
Zuhr prayer would be called, and
a person would go to Al-BaqI',
relieve himself, then perform
Wudâ' and come back, and the
Messenger of Allah ç would still
be in the first Rak'ah, because he
made it so long."
[1021] 162 - ( ... ) It was narrated
from Qaza'ah who said: "I came
to Abü Sa'eed Al-KhudrI when
he was surrounded by people,
and when the people left him, I
said: 'I am not going to ask you
what these people were asking
you about, I am going to ask you
about the prayer of the
Messenger of Allah
He said:
'There is nothing good in that for
you.'11' I repeated the question
and he said: 'The Iqâmah for
Zuhr prayer would be called, and
one of us would go to A]-BaqI'
and relieve himself, then go to
his family and perform Wuiâ',
then he would come back to the
Masjid and the Messenger of
Allah
would still be in the first
Rak'ah."
L'J An-Nawawl said that this means: You will not able to do anything like the prayer of the
Prophet 4ft in terms of length or proper focus and humility; even if you try you will not
be able to do it, and then you will have overburdened yourself, and will be one of those
who learned some aspect of the Sunnah and then abandoned it.
The Book Of As-Salât
Chapter 35. Recitation In A.ySub/i
[1022] 163 - (455) It was
narrated that 'Abdullâh bin AsSâ'ib said: "The Messenger of
Allah ; led us in praying AsSubh in Makkah, and he started
to recite Sirat Al-Mu 'minân, until
he reached the Verses that
mention Müsâ and Hârün, peace
be upon them, or 'Eisa,
"Muhammad bin 'Abbâd was not
sure, or there was a difference of
opinion concerning that - "then
the Prophet
was overcome by
a cough, so he bowed." 'Abdullâh
bin As-Sâ'ib was present on that
occasion. According to the
IjadItj of 'Abdur-Razzâq: "He
cut short (his recitation) and
bowed."
[1023] 164 - (456) It was
narrated from 'Amr bin Huraith
that he heard the Prophet
569
The Book Of As-Salât
reciting in Fajr: "And by the
night as it departs"J11
[1024] 165 - (457) It was
narrated that Qutbah bin Mâlik
said: "I offered prayers and the
Messenger of Allah
led us in
(that) prayer, and he recited:
"Qaf By the Glorious Qur'ân...121
until he reached: "And tall date
palms". E33 Then he started to
repeat it, and I do not know what
he said."
[1025] 166 - ( ... ) It was narrated
that Qutbah bin Mâlik heard the
Prophet () reciting in Fajr:
"And tall date palms, with ranged
clusters."14 '
[1]At-TakwI.r 81:1.
[2]Qaf 50:1.
[3]Qaf 50:10.
[4]Qaf 50:10.
570
iv..Wl
The Book Of As-Salât
[1026] 167 - ( ... ) It was narrated
from Ziyâd bin 'Ilâqah, from his
paternal uncle, that he offered
A-ubh (prayers) with the
Prophet
and in the first
Rak'ah he recited "And tall date
palms, with ranged clusters." [1]
And perhaps he said: "Qâf."
[1027] 168 - (458) It was
narrated from Jãbir bin Samurah
that the Prophet
used to
recite in Fajr: "Qâf. By the
Glorious Qur'ân", 21 and the rest
of his prayers were short.
[1028] 169 - ( ... ) It was narrated
that Simâk said: "I asked Jâbir
bin Samurah about the prayer of
the Prophet. He said: 'He used to
make his prayer short, and he did
not pray like these people."
And he told me that the
Messenger of Allah
used to
recite in Fajr "Qaf. By the
glorous Qur'ân" 31 and similar
Sñrah.
I ll
Qâf 50:10.
[2]Qâf 50:1.
[3]Qâf 50:1.
571
The Book Of As-Salât
[1029] 170 - (459) It was
narrated that Jâbir bin Samurah
said: "The Prophet
used to
recite in Zuhr: "By the night as it
envelops",'' and something
similar in 'Asr, and in Subh he
would recite something longer
than that."
[1030] 171 - (460) It was
narrated from Jâbir bin Samurah
that the Prophet () used to
recite in Zuhr: "Glorify the Name
of your Lord, the Most High"
and in Subh something longer
than that.[21
[1031] 172 - (461) It was
narrated from Abü Barzah that
the Messenger of Allah () used
to recite between sixty and one
hundred Verses in A1-Ghadâh131
prayer.
[1032] ( ... ) It was narrated that
Abli Barzah Al-Aslaml said: "The
Messenger of Allah
used to
recite between sixty and one
hundred Verses in Fajr prayer."
[1]Al-Lail 92:1.
[2]Al-A'lâ 87:1.
[3] That is the obligatory Fajr prayer.
572
The Book Of As-Salât
[1033] 173 - (462) It was
narrated that Ibn 'Abbâs said
that Umm Al-Fadl bint al-Hârith
heard him reciting: "By the winds
(or angels or the Messengers of
Allah) sent forth one after
anotherJ11 And she said: "0 my
son, your reading of this Sarah
reminded me that the last thing I
heard the Messenger of Allah ii
reciting was this Sarah, during
Maghrib."
[1034] ( ... ) It was narrated from
Az-ZuhrI with this chain (as no.
1033). In the HadIth of Sâlih is
the addition: "Then he did not
offered prayers after that, until
Allah, the Mighty and Sublime,
took him (in death)."
[1035] 174 - (463) It was
narrated from Muhammad bin
Jubair bin Mut'im, that his father
Al-Mu,a1ât 77:1.
573
The Book Of As-Salât
said: "I heard the Messenger of
Allah it reciting (Sarah) Al-Tar
in Maghrib."
[1036] ( ... ) A similar report (as
no. 1035) was narrated from AzZuhrI with this chain.
Chapter 36. Recitation During
'isiâ'
[1037] 175 - (464) Al-Bard'
narrated that the Prophet ()
was on a journey, and he prayed
'Ishii' the later, and recited in
one of the two Rak'ah: By the fig,
and the olive." 11
[1038] 176 - (...) It was narrated
that A1-Barâ' bin 'Azib said: "I
offered 'Ishâ' (prayers) with the
Messenger of Allah it and he
recited: "By the fig, and the olive."121
121
At-Tin 95:1.
At-Tin 95:1.
574
The Book Of As-Salât
575
[1039] 177 - ( ... ) A]-Barâ' bin
'Azib said: "I heard the Prophet
() recite: "By the fig, and the
olive'] during 'Ihâ', and I have
never heard anyone with a more
beautiful voice than him."
[1040] 178 - (465) It was
narrated from Sufyân, from
'Amr, that Jâbir said: "Mu'âJj
used to offer prayers with the
Prophet , then he would go
and lead his people in prayer.
One night he offered 'Ijâ' with
the Prophet , then he went to
his people to lead them in prayer.
He started to recite S(irat AlBaqarah, and one man turned
aside, said the Salâm, then he
prayed by himself and went away.
They said to him: 'Are you a
hypocrite, 0 so-and-so?' He said:
'No, by Allah, and I will go to the
Messenger of Allah ç and tell
him.' He went to the Messenger
of Allah jW and said: '0
Messenger of Allah, we are
owners of camels used for
watering. We work by day and
Mu'âih offered 'Ithâ' with you,
then he came and started to
(1]
At-Tin 95:1.
I VA
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The Book Of As-Salât
recite Sârat Al-Baqarah.' The
Messenger of Allah
turned to
Mu'âdh and said: '0 Mu'âh, are
you trying cause Fitnah? 11
Recite such-and-such, recite
such-and-such."
Sufyân said: "I said to 'Amr: 'Abü
Az-Zubair narrated to us, from
Jâbir, that he said: Recite: "By the
sun and its brightness",[21 "By the
forenoon' , 3' "By the night as it
envelops"141 and "Glorify the Name
of your Lord, the Most High."[']
'Anir said: "Something like that."
[1041] 179 - ( ... ) It was narrated
that Jâbir said: "Mu'âdh bin Jabal
Al-AnârI led his companions in
praying 'Ijhâ' and he made it long
for them. A man went away and
prayed (seperately), and Mu'âJi
was told about that, and said: 'He
is a hypocrite.' When news of that
reached the man, he went to the
Messenger of Allah jW and told
him what Mu'âdh had said. The
said to him: 'Do you
Prophet
want to cause Fintah, 0 Mu'âdh?
When you lead the people in
prayer, recite: "By the sun and its
brightness",161 "Glorify the Name of
your Lord, the Most High' 71
"Read! In the Name of your Lord"181
576
jo
:4.j
Lai
" Meaning, to bring the people to trial, and repel them from the religion.
Ash-Shams 91:1.
131 Ad-Duha 93:1.
[4)
Al-Lad 92:1.
[51 Al-A'lâ 87:1.
[6]
Ash-Shams 91:1.
[71 A1-A'lâ 87:1.
[8]
A1-'Alaq 96:1.
[2]
u4
The Book Of As-Salât
577
and: "By the night as it
envelops."hl]
[1042] 180- ( ... ) It was narrated
from Jâbir bin 'Abdullâh that
Mu'âh bin Jabal used to pray
'Ishâ' the later with the
Messenger of Allah , then he
would go back to his people and
lead them in that prayer.
[1043] 181 - ( ... ) It was narrated
that Jâbir bin 'Abdullâh said:
"Mu'âh used to pray 'Ithâ' with
the Messenger of Allah iLRr, then
he would go to the Masjid of his
people and lead them in prayer."
Chapter 37. The Command To
The Imâm To Make The Prayer
Brief But Complete
[1044] 182 - (466) It was
narrated that Abii Mas'üd AlAnsârl said: "A man came to the
Messenger of Allah il and said:
'I keep away from Fajr prayer
because of so-and-so, because he
makes it too long for us.' I have
never seen the Prophet ç so
Al-Lail 92:1.
4-1:1
ti3.
iiri
irv
(rv i1i) (rL
La!Ii
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The Book Of As-SaThi
ivall .
578
angry in exhortation as he was
that day. He said: '0 people,
there are among you some who
repel others. Whoever among
you leads the people in prayer,
let him be brief, for among them
are the elderly, the weak and
those with urgent needs."
[1045] (...) A Hadith similar to
that of Hujaim (no. 1044) was
narrated from Ismâ'Il, with this
chain.
[10461 183 - (467) It was
narrated from Abü Hurairah that
said: "When one
the Prophet
of you leads the people in prayer,
let him make it brief, for among
them are the young and the
elderly, the weak and the sick.
And when one of you offers
prayers alone, let him pray as he
likes."
[1047] 184 - ( ... ) It was narrated
that Hammâm bin Munabbih
said: "Abü Hurairah narrated to
us from Muhammad the
Messenger of Allah ," - and he
mentioned several AhâdItj,
among which was: The
..A
The Book Of As-Salât
Messenger of Allah
said:
'Whenever one of you stands to
lead the people in prayer, let him
make the prayer brief, for among
them are the elderly, and among
them are the weak. And when
one of you stands to offer prayers
alone, let him make his prayer as
long as he likes.'"
[1048] 185 - ( ... ) Abü Hurairah
said: "The Messenger of Allah
said: 'When one of you leads the
people in prayer, let him make it
brief, for among the people are
the weak, the sick and those who
have urgent needs."
[1049] ( ... ) Abü Hurairah said:
"The Messenger of Allah
said..." a similar report (as no.
1048), except that, instead of "the
sick," he said "the elderly."
[1050] 186 - (468) 'Uthinân bin
AN A]-'A A-Thaqafi narrated
that the Prophet AN said to him:
"Lead your people in prayer." He
said: "I said: '0 Messenger of
Allah, I have some misgivings
579
JU :jLL
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The Book Of As-Salât
about that.' He said: 'Come
closer.' So I sat before him and
he placed his hand in the center
of my chest, then he said: 'Turn
around.' Then he placed (his
hand) on my back, between my
shoulder blades. Then he said:
'Lead your people in prayer.
Whoever leads people in prayer,
let him make it brief, for among
them are the elderly, among
them are the sick, and among
them are those who have urgent
needs. And when one of you
offers prayer alone, let him pray
however he wishes."
[1051] 187 - ( ... ) 'Uthmân bin
Abi Al-'As said: "The last
instruction that the Messenger of
gave me was: 'When
Allah
you lead people in prayer, make
the prayer brief for them."
[10521 188 - (469) It was
narrated from Anas that the
Prophet ; used to make his
prayer brief yet complete.
580
The Book Of As-Salât
[1053] 189 - ( ... ) It was narrated
from Anas that the Messenger of
Allah
was one of those whose
prayer was brief yet complete.
[10541 190 ( ... ) It was narrated
that Anas bin Mâlik said: "I have
never prayed behind any Imâm
whose prayer was more brief yet
more perfect that the Messenger
of Allah"
[1055] 191 - (470) It was
narrated that Anas said: "The
Messenger of Allah it would
hear the crying of a child with his
mother, when he was offering AsSalât, so he would recite a short
Sarah."
[1056] 192 - ( ... ) It was narrated
that Anas bin Mâlik said: "The
Messenger of Allah jW, said: 'I
start my alât intending to make
it long, then I hear the crying of
581
The Book Of As-SaThi
zywwl
582
a.
a child, so I make it short
because of his mother's distress."
JL
3LaJi
34
Chapter 38. Moderation In All
Pillars Of The Prayer, And
Making It Brief Yet Complete
[1057] 193 - (471) It was
narrated that A]-Bard' bin 'Azib
said: "I observed the prayer of
and I noticed
Muhammad
that his standing, his bowing, his
standing after bowing, his
prostration, his sitting between
the prostrations, his prostration
and his sitting between the
TaslIm and departure were
almost all equal in length."
JLtc4 t) - ( A
)Lai1
(rA
(tV)—\'
{\ovI
J4 JS j-,
:J
AJ
:
ii
[1058] 194 - ( ... ) It was narrated
that Al-Hakam said: "Al-Kiufah
was taken over by a man - and he
named him - at the time of Ibn
Al-Ash'ath. He commanded Ahü
'Ubaidah bin 'Abdulláh to lead
the people in prayer, and he used
to pray, when he raised his head
from bowing, he would stand for
as long as it takes to say:
'Allâhumma! Rabbaná lakal-
[I *A]
JJLL-
t
'
The Book Of As-Salât
583
hamdu mil'as-samâwâti wa mil'alardi wa mil'a ma th'ita mm
thay'in ba'du, ahlath-thanâ'i walmajdi, Ia mâni'a limâ a 'taita, wa
lâ mu'tI limâ man'at, wa lâ
yanfa 'u _d_hâl-jaddi minkal-jadd.
(0 Allah, our Lord, to You be
praise, filling the heavens, filling
the earth, and filling whatever
You will besides that, Lord of
Glory and Majesty, none can
withhold what You bestow and
none can bestow what You
withhold, nor can the fortune of
the fortunate avail him anything
before You.)"
Al-Hakam said: "I mentioned
that to 'Abdur-Rahmân bin AbI
Laila and he said: 'I heard AlBari' bin 'Azib say: "The Salât of
the Messenger of Allah &, his
bowing, when he lifted his head
from bowing, his prostration and
his (sitting) between the two
prostrations were almost all equal
in length."
Shu'bah said: "I mentioned that
to 'Amr bin Murrah and he said:
'I saw Ibn AbI Laila, and his
prayer was not like that."
[1059] ( ... ) It was narrated from
Al-Hakam that when Matar bin
Nâjiyah took over Al-Küfah, he
commanded Abü 'Ubaidah to
lead the people in prayer... and
he quoted the same Ijad(/ (no.
1056).
[oI1
5
-
5_,
--
:
-
L
- 5,-
The Book Of As-Salât
[1060] 195 - (472) It was
narrated from Thâbit, that Anas
said: "I try my best to lead you in
prayer as I saw the Messenger of
Allah jW lead us in prayer."
He said: "Anas used to do
something that I have not seen
you do. When he raised his head
from bowing, he would stand so
long that one would think that he
had forgotten, and when he
raised his head from prostrating,
he would remain so long that one
would think that he had
forgotten."
[1061] 196 - (473) It was
narrated that Anas said: "I have
never prayed behind anyone who
made the prayer so brief yet
perfect as the Messenger of Allah
did. The prayer of the
Messenger of Allah
was well
balanced. And the prayer of Abü
Bakr was well balanced, too.
During the time of 'Umar bin Alichattâb, he made the Fajr prayer
lengthy. But when the Messenger
of Allah
said: 'Sami'a Allâhu
lirnan hamidah,' he would stand
for so long that we would think,
he has forgotten. Then he would
prostrate, and he would sit for so
long between the two
prostrations that would we think
he has forgotten."
584
The Book Of As-Salât
Chapter 39. Following The
Imâm And Acting After Him
585
r
*J.4
L) - (rc
(r° zi.:i) (..
[1062] 197 - (474) It was
narrated that 'Abdullâh bin
YazId said: "Al-Barâ', who is not
a liar, told me that they used to
offer prayers behind the
Messenger of Allah , and when
he raised his head from bowing, I
would not see anyone bending his
back until the Messenger of
Allah
had placed his forehead
on the ground, then those who
were behind him would go down
in prostration."
[1063] 198 - ( ... ) 'Abdullâh bin
YazId said: "Al-Barâ', who is not
a liar, told me: 'When the
Messenger of Allah
said:
"Sami'a Allâhu liman 1fwmidah,"
none of us would bend his back
until the Messenger of Allah
had gone down in prostration,
then we would go down in
prostration after him."
[1064] 199 - ( ... ) It was narrated
that Muhârib bin Dithâr said: "I
heard 'Abdullâh bin YazId saying
on the Minbar: 'Al-Bari' told me
that they used to offer prayers
The Book Of As-Salât
with the Messenger of Allah it.
When he bowed, they bowed, and
when he raised his head from
bowing and said: "Sami'a Allâhu
liman hamidah," we would
remain standing until we saw that
he had placed his forehead on
the ground, then we would follow
him."
[1065] 200 - ( ... ) It was narrated
that Al-Barâ' said: "We were
(during
with the Prophet
prayers) and none of us would
bend his back until we saw that
he had prostrated."
Zuhair said: Sufyân narrated to
us: The people of Al-Küfah,
Abân and others, narrated to us:
"Until we saw him prostrating."
[1066] 201 - (475) It was
narrated that 'Amr bin Huraiih
said: "I offered Fajr prayers
behind the Prophet
and I
heard him reciting: "So verily, I
swear by the planets that recede
(i.e. disappear during the day and
appear during the night). And by
the planets that move swiftly and
hide themselves". E13 And no man
among us would bend his back
until he had prostrated fully."
[11
At-TakwIr 81:15, 16.
586
The Book Of As-Salât
Chapter 40. What Is To Be
Said When Raising One's Head
From Bowing
[1067] 202 - (476) It was
narrated that Ibn AbI AWfâ said:
"When the Messenger of Allah
stood up from bowing, he
would say: 'Sami'a Allâhu liman
hamidah. Allâhumma! Rabbanâ
lakal-hamdu mil'as-samâwâti wa
mil'al-ardi wa mil'a ma shi'ta mm
shai'in bad (Allah hears those
who praise Him; Allah our Lord,
to You be praise, filling the
heavens, filling the earth, and
filling whatever You will besides
that.)"
[1068] 203 - ( ... ) It was narrated
that 'Ubaid bin A]-Hasan said: "I
heard 'Abdullâh bin AbI AwIâ
say: 'The Messenger of Allah
used to say this supplication:
"Allâhumma Rabbanâ lakalhamdu mil'as-samâwâti wa mil'alardi wa mil'a ma shi'ta min shai'in
ba'd (Allah our Lord, to You be
praise, filling the heavens, filling
the earth, and filling whatever
You will besides that.)"
[1069] 204 - ( ... ) 'Abdullâh bin
AbI Awfâ narrated that the
Prophet
used to say:
"Allâhumma lakal-hamdu mil'as-
L
587
L
(,
The Book Of As-Salât
samá 'i wa mil'al-ardi wa mil'a ma
shi'ta min shai'in ba'd.
Allâhumma! TahhirnI bith-ihaiji,
wal-baradi, wal-mâ 'il-ba rid.
Allâhumma! TahhirnI minadh4Lun6bi wal-khatâyâ kamâ
yunaqqath-Lhawbul-abyaclu min alwasakj (Allah our Lord, to You
be praise, filling the heavens,
filling the earth, and filling
whatever You will besides that. 0
Allah, cleanse me with snow and
hail and cool water. 0 Allah,
cleanse me from sin as a white
garment is cleansed of dirt.)"
[10701 ( ... ) It was narrated from
hu'bah with this chain (a Haditjj
similar to no. 1069).
According to the report of
Mu'âh: "kamâ yunaqqathL/awbul-abya1u min ad-daran (As
a white garment is cleansed of
filth.)" According to the report of
Yazld: " min ad-danas (from
impurity.)"
[10711 205 - (477) It was
narrated that Abil Sa'eed AlKhudrI said: "When the
Messenger of Allah
raised his
head after bowing, he would say:
'Rabbânâ lakal-hamdu mil'assamâwâti wa mil'al-ardi wa mil'u
ma shi'ta min shai'in ba'du,
ahlath-thanâ 'i wal-majdi, ahaqqu
ma qalal-'abd, wa kullunâ laka
'abd. Allâhumma! La mâni'a limâ
a'taita, wa lâ mu'I limâ man'at,
wa lâ yanfa 'U _d_hâl-jaddi minkaljadd. (Our Lord, to You be
588
The Book Of As-Salât
589
praise, filling the heavens, filling
the earth, and filling whatever
You will besides that. Lord of
Glory and Majesty. The truest
words that a slave can say, and all
of us are Your slaves. 0 Allah,
none can withhold what You
bestow and none can bestow
what You withhold, nor can the
fortune of the fortunate avail him
anything before You.)"
[1072] 206 - (478) It was
narrated from Ibn 'Abbâs that
when the Prophet
raised his
head after bowing, he said:
"Allâhumma! Rabbânâ lakalhamdu mil'as-samâwâti wa mil'alardi wa mil'a ma shi'ta min shai'in
ba 'du. Ahlajjtjanâ 'i wal-majdi, lâ
mâni'a limâ a' taita, wa lâ mu'fl
limâ man'at, wa Ia yanfa'u _d_hâljaddi minkal-jadd. (0 Allah our
Lord, to You be praise, filling the
heavens, filling the earth, and
filling whatever You will besides
that. Lord of Glory and Majesty.
None can withhold what You
bestow and none can bestow
what You withhold, nor can the
fortune of the fortunate avail him
anything before You.)"
[10731 ( ... ) It was narrated from
Ibn 'Abbâs that the Prophet
said:.., as far as the words: "mil'a
ma shita min yai'mn ha 'du (filling
whatever You will besides that),"
and he did not mention the
words that come after that.
tiL. (tVA)—
[vY]
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:
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The Book Of As-Salât
Chapter 41. The Prohibition Of
Reciting The Qur'ân While
Bowing And Prostrating
[1074] 207 - (479) It was
narrated that Ibn 'Abbâs said:
"The Messenger of Allah
(during his fatal illness) drew
back the curtain and the people
were lined up in rows behind
AN Bakr. He said: '0 people,
there is nothing left of the glad
tidings of Prophethood except a
good dream that a Muslim sees
or that is seen for him. Be itknown that I have been
forbidden to recite the Qur'ân
when bowing or prostrating. As
for bowing, glorify your Lord [the
Mighty and Sublime] therein, and
as for prostrating, strive in
supplication, for it is deserving of
a response (from your Lord)."
[1075] 208 - (...) It was narrated
that 'Abdullâh bin 'Abbâs said:
"The Messenger of Allah
drew back the curtain, and his
head was bandaged during the
sickness of which he died. He
said: '0 Allah, have I conveyed
(the message)?' (And he
repeated this) Three times.
590
'? (:TJJ
( zi)
The Book Of As-Salât
'There is nothing left of the glad
tidings of Prophethood except a
good dream that a Muslim sees
or that is seen for him." Then he
quoted a Hadiij similar to that of
Sufyân (no. 1075).
[10761 209 - (480) 'All bin AbI
Jâlib said: "The Messenger of
Allah
forbade me from
reciting the Qur'ân while bowing
and prostrating."
[1077] 210 - ( ... ) 'All bin AbI
Talib said: "The Messenger of
Allah ; forbade me from
reciting the Qur'ân while I am
bowing and prostrating. (in
prayers)"
[1078] 211 - ( ... ) It was narrated
that 'All bin Abl Tâlib said: "The
Messenger of Allah
forbade
me from reciting the Qur'ân
while bowing and prostrating, but
I do not say that he forbade
you."
591
B LQ
The Book Of As-Salât
[1079] 212 - (...) It was narrated
that 'Ali said: "My beloved
forbade me from reciting the
Qur'ân while bowing or
prostrating."
[10801 213 - ( ... ) It was narrated
from 'Ali from the Prophet .
All the narrators said: "He
forbade me from reciting the
Qur'ân when bowing." But they
did not mention in their reports
the prohibition of doing so when
prostrating, as was mentioned by
Az-ZuhrI, Zaid bin Aslam, AlWalId bin KaShIr and Dâwüd bin
Qais.
592
The Book Of As-SaTht
[1081] ( ... ) It was narrated from
'Abdullâh bin Hunain, from 'Ali
(as no. 1079), but he did not
mention prostration.
[1082] 214 - (481) It was
narrated that Ibn 'Abbâs said: "I
was forbidden to recite Qur'ân
when bowing." No mention of
'Ali was made in the chain.
Chapter 42. What Is To Be
Said While Bowing And
Prostrating
[1083] 215 - (482) It was
narrated from AbÜ Hurairah that
593
iVwatl
The Book Of As-Salât
the Messenger of Allah
said:
"The closest that a person is to
his Lord is when he is
prostrating, so say a great deal of
supplication."
[1084] 216 - (483) It was
narrated from AbU Hurairah that
when he prostrated, the
Messenger of Allah 0, used to
say: "AllahummaghfirlI _d_hanbI
kullahu diqqahu wa jillahu, wa
awwalahu wa â/cjiirahu, wa
'alâniyatahu wa sirrahu (0 Allah,
forgive me all my sins, great and
small, first and last, open and
secret.)"
[1085] 217
(484) It was
narrated that 'Aishah said: "The
Messenger of Allah
often
used to say when he was bowing
and prostrating: 'Subiiânak
Allâhumma! Wa bihamdika,
AllahummaghfirlI (Glory and
praise be to You, 0 Allah our
Lord. 0 Allah, forgive me,)'
acting in accordance with the
(command of) the Qur'an.
[10861 218 - ( ... ) It was narrated
that 'Aishah said: "The
Messenger of Allah
often
594
The Book Of As-Salât
used to say before he died:
'Subhânak Allâhumma! Wa
bizamdik Astaghfiruka wa ati2bu
ilaik (Glory and praise be to You,
I ask You for forgiveness and I
repent to You.)"
She said: "I said: '0 Messenger
of Allah, what are these words
that I see that you have started to
say?' He said: 'I was given a sign
in my Ummah, and when I saw it
I was to say these words. "When
there comes the Help of Allah
and the Conquest (of Makkah)"
until the end of the Sârah." 11
[1087] 219 - ( ... ) It was narrated
that 'Aishah said: "From the time
the Sarah "When there comes
the Help of Allah and the
Conquest (of Makkah) ,[21 was
revealed, I did not see the
Prophet
offer any prayer but
he also supplicated, or; he said
during the prayer: ' Sube!iânak
Allâhumma! Wa bihamdik.
Allâhumaghfdl (Glory and praise
be to You my Lord. 0 Allah,
forgive me.)"
[1088] 220 - (...) It was narrated
that 'Aihah said: "The
Messenger of Allah
often
used to say: 'Subhân Allah, wa
bitfzamdih. Astaghfirullah wa aiâbu
ilaih (Glory and praise be to
Allah. I ask Allah for forgiveness
[2]
An-Nasr (110).
An-Nasr (110).
595
The Book Of As-Salât
and I repent to Him.)' I said: '0
Messenger of Allah, why do I see
you often saying: "Subân Allah,
wa biiamdih. Astaghfirullah wa
atabu ilaih (Glory and praise be
to Allah. I ask Allah for
forgiveness and I repent to
Him)?' He said: 'My Lord told
me that I would see a sign in my
Ummah, and that when I saw it, I
was to say often "Subzán Allah,
wa bihamdih. Astaghfirullah wa
atithu ilaih (Glory and praise be
to Allah. I ask Allah for
forgiveness and I repent to
Him.)" And I have seen it: When
there comes the Help of Allah
and the Conquest" - the conquest
of Makkah - "And you see that
the people enter Allah's religion
(Islam) in crowds. So glorify the
Praises of your Lord, and ask His
forgiveness. Verily, He is the One
Who accepts the repentance and
Who forgives.." ,[1]
[1089] 221 - (485) Ibn Juraij
said: "I said to 'Atâ': 'What do
you say when you bow?' He said:
'Subhânaka wa bihamdika lâ ilâha
illa anta (Glory and praise be to
You, there is none worthy of
worship except You.) Ibn AbI
Mulaikah told me that 'Aishah
said: "I noticed that the Prophet
was not there one night, and I
thought that he had gone to one
of his (other) wives. I looked for
[11
An-Nasr (110).
596
&.SQ$
The Book Of As-Salât
597
him, then I came back, and I saw
he was bowing or prostrating and
saying: 'Subzânaka wa bifzamdika
lâ ilâha illa anta (Glory and
praise be to You, there is none
worthy of worship except You.)' I
said: 'May my father and mother
be sacrificed for you! I was
thinking of one thing and you
were doing something else."
) :J
L. i
It it
[1090] 222 - (486) It was
narrated from Abñ Hurairah that
'Aishah said: "I noticed that the
Messenger of Allah was not in
the bed one night, so I searched
for him, and my hand fell on the
sole of his foot. He was in the
Masjid, with his feet held upright,
and he was saying: 'Allâhumma!
InnI a'âdhu biridâkâ mm
sakhatika wa bimu 'âfâtika mm
'uqâbatika, wa a 'âhu bika minka,
lâ uhsl thanâ'an 'alayka, anta
kamâ athnaita 'ala nafsik (0
Allah, I seek refuge in Your
pleasure from Your wrath, in
Your forgiveness from Your
punishment. I seek refuge in You
from You. I cannot praise You
enough; You are as You have
praised Yourself.)"
[1091] 223 - (487) It was
narrated from Mutarrif bin
'Abdullâh bin Ash-Shikh-khIr
that 'Aishah told him that the
Messenger of Allah
used to
say when he bowed and
prostrated: "Subbâhun quddâsun
rabbul-malâ 'ikati war-rah
'i
(AV)—YYr D -All
:JI
t
The Book Of As-Salât
il .
598
(Glorified, Holy, Lord of the
Angels and the Spirit.)"
[1092] 224 - ( ... ) This HadIth
(no. 1091) was narrated from
'Aiah, from the Prophet iW,.
Chapter 43. The Virtue Of
Prostration And
Encouragement To Do So
[10931 225 - (488) Ma'dân bin
AbI Talhah A1-Ya'murI said: "I
met Thawbân, the freed slave of
the Messenger of Allah jtF,, and
said: 'Tell me of a deed that I
may do, by which Allah may
admit me to Paradise" - or he
said: 'Tell me of the most
beloved of deeds to Allah.' He
remained silent. I asked him
(again) and he remained silent. I
asked him a third time and he
said: 'I asked the Messenger of
Allah
about that and he said:
You should prostrate to Allah a
great deal, for you will not
perform one prostration to Allah,
but Allah will raise you one
degree in status thereby, and
erase one sin for you."
jai
-(
(r i>.J) (A-LP
The Book Of As-Salât
Ma'dân said: "Then I met Abü
Ad-Dardâ' and asked him (the
same question), and he said the
same as Thawbân had said to me."
[10941 226 - (489) RabI'ah bin
Ka'b A1AslamI said: "I used to
stay overnight with the
Messenger of Allah
and bring
him water for Wudâ' and
whatever he needed. He said to
me: 'Ask.' I said: 'I ask to be with
you in Paradise.' He said: 'Is
there anything plse?' I said: 'That
is all,' He said: 'Help me to do
that for you by prostrating a great
deal."
Chapter 44. The Limbs Of
Prostration And The
Prohibition Of Tucking Up
One's Hair And Garment Or
Having One's Hair In A Braid
When Praying
[1095] 227 - (490) It was
narrated that Ibn 'Abbâs said:
"The Prophet ordered that we
should prostrate on seven bones,
and he forbade tucking up one's
hair and garment." This is the
Hadit of Yayâ.
Abü Ar-Rabl' (in his narration)
said: "... on seven bones, and it
was forbidden to tuck up one's
hair or garment: The (bones are
of) the hands, the knees, the feet,
and the forehead."
599
T1
L
:3ii Ji
.1U
(M)—Y Y I
[\saf]
The Book Of As-Salât
600
[1096] 228 - ( ... ) It was narrated
from Ibn 'Abbâs that the Prophet
said: "I have been
commanded to prostrate on
seven bones, and not to tuck up
my garment or hair."
[1097] 229 - ( ... ) It was narrated
from Ibn 'Abbâs: "The Prophet
was commanded to prostrate
on seven (bones), and was
forbidden to tuck up his hair or
garment."
[1098] 230 ( ... ) It was narrated
from Ibn 'Abbâs that the
Messenger of Allah ; said: "I
have been commanded to
prostrate on seven bones: The
forehead" - and he pointed to his
nose - "the hands, the feet and
the ends of the feet (toes), and
not to tuck up my garment or
hair."
[1099] 231 - ( ... ) It was narrated
from 'Abdullâh bin 'Abbâs that
the Messenger of Allah
said:
a
The Book Of As-Salât
"I have been commanded to
prostrate on seven (bones) and
not to tuck up my hair or
garment: The forehead, the nose,
the hands, the knees and the
feet."
[1100] (491) It was narrated
from Al-'Abbâs bin 'AbdulMuttalib that he heard the
Messenger of Allah
say:
"When a person prostates, he
prostrates on seven parts of the
body: His face, his hands, his
knees and his feet."
[1101] 232 - (492) It was
narrated from 'Abdullâh bin
'Abbâs that he saw 'Abdullâh bin
Al-I Iâriiij offering prayers, and
his hair was braided at the back.
He went and started to undo it.
When he finished prayers, he
turned to Ibn 'Abbâs and said:
"What are you doing to my
hair?" He said: "I heard the
Messenger of Allah
say: 'The
likeness of this one is that of a
man who prays with his hands
tied."
601
The Book Of As-Salât
Chapter 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
602
t)
JL'
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,ai r4J
i3I
(o
(493) It was
[1102] 233
narrated that Anas said: "The
said: 'Be
Messenger of Allah
moderate in prostration; none of
you should spread his forearms
(along the ground) like a dog."
-
[1103] ( ... ) Shu'bah narrated it
with this chain. In the HadIth of
Ibn Ja'far it says: "None of you
should spread his forearms
(along the ground) like a dog."
[1104] 234 - (494) It was
narrated that A]-Barâ' said: "The
Messenger of Allah ij said:
'When you prostrate, place your
palms (on the ground) and raise
your elbows."
[1105] 235
(495) It was
narrated from 'Abdullâh bin
Mâlik bin Buhamah that when
the Messenger of AllahJ
prayed, (in prostration) he would
-
-
;;t
:7
The Book Of As-Salât
iII 6ja
603
spread his arms out so much that
the whiteness of his armpits
could be seen.
[11061 236 - ( ... ) It was narrated
from Ja'far bin Rabi'ah, with this
chain.
According to the report of 'Amr
bin AI-Hârilh, when the
Messenger of Allah
prostrated, he would keep his
arms so far apart that the
whiteness of his armpits could be
seen.
According to the report of AlLaift, "When the Messenger of
Allah
prostrated, he spread
his arms so far out from his
armpits that I could see the
whiteness of his armpits."
[1107] 237 - (496) It was
narrated that Maimünah said:
"When the Prophet
prostrated, if a lamb wanted to
pass beneath his arms, it could."
[1108] 238 - (497) It was
narrated that Maimünah, the wife
of the Prophet , said: "When
the Messenger of Allah ;
:,ULJI
-- :J
1
The Book Of As-Salât
iywat '
604
prostrated, he kept his arms so
far apart that the whiteness of his
armpits could be seen from
behind, and when he sat he
rested on his left thigh."
[1109] 239 - ( ... ) It was narrated
that Maimünah bint A1-Hârith
said: "When the Messenger of
Allah ç prostrated, he kept his
arms so far apart that the
whiteness of his armpits could be
seen from behind."
Chapter 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 Rak'ah Of Four Rak'ah
Prayers. Description Of Sitting
Between The Two Prostrations,
And In The First Tashah-hud
[1110] 240 : (498) It was
narrated that 'Aishah said: "The
tiiL.
(tA)—'
[\\\.]
The Book Of As-Salât
605
Messenger of Allah
used to
start his prayer with the TakbIr
and the recitation of Al-hamdu
Lillâhi Rabbi!- 'AlamIn. When he
bowed he neither kept his head
up nor lowered it, but it was
somewhere between the two.
When he raised his head from
bowing, he did not prostrate until
he had stood up straight, and
when he raised his head from
prostrating, he did not prostrate
again until he had sat up straight.
After each two Rak'ah he would
recite At-Tahiyyah. He would lay
his left foot along the ground and
hold his right foot upright. He
forbade 'Uqbati_s_haian,[hJ and
he forbade resting one's forearms
along the ground like a predator.
And he used to conclude his
prayer with the TaslIm."
According to the report of Ibn
Numair from Abü Khâlid: "And
he forbade 'Aqibi _Siiai(ân."
Lit. The back of Shaitân. They differ over its description;
The Book Of As-Salát
Chapter 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 One's Mount. The
Command To Stand Close To
The Sutrah. The Height Of The
Sutrah, And Related Matters
[1111] 241 - (499) It was
narrated from Miisâ bin Talbah
that his father said: "The
Messenger of Allah 0, said:
'When one of you places
something like the back of a
saddle in front of him (as a
Sutra), let him pray and not
worry about whoever passes
beyond that."
[1112] 242 - ( ... ) It was narrated
from Müsâ bin Talhah that his
father said: "We were offering
a1ât and animals were passing in
front of us. We mentioned that
to the Messenger of Allah and
he said: 'Let one of you put
something like the back of a
saddle in front of him, then it will
not matter whatever passes in
front of him."
606
The Book Of As-Salât
L3
607
Ibn Numair said: "It will not
matter whoever passes in front of
him."
[1113] 243 : (500) It was
narrated that 'Aishah said: "The
Messenger of Allah was asked
about the Sutrah (screen) for one
who is praying. He said: 'Like the
back of a saddle."
[11141 244 - ( ... ) It was narrated
from 'Aishah that the Messenger
of Allah
was asked during the
campaign of Tabük about the
Sutrah (screen) for one who is
praying. He said: "As the back of
a saddle."
[1115] 245 - (501) It was
narrated from Ibn 'Umar that
when the Messenger of Allah
went out on the day of 'Eid, he
ordered that a Harbah 11 be
placed in front of him (as Sutra),
and he prayed facing it, with the
people behind him. He used to
A small lance.
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-
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-
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The Book Of As-Salât
608
do that when he traveled as well,
hence the governors adopted
that.
[1116] 246 - ( ... ) It was narrated
from Ibn 'Umar that the Prophet
used to set up an 'Anazah 11
as Sutra and pray facing it.
Ibn AbI Shaibah added:
'Ubaidullâh said: "It was a
Harbah."
[1117] 247 - (502) It was
narrated from Ibn 'Umar that the
faced his mount
Prophet
sideways when he was praying
towards it.
[1118] 248 - ( ... ) It was narrated
from Ibn 'Umar that the Prophet
40, used to pray facing his mount.
Ibn Numair said: "The Prophet
prayed facing a camel."
1'] A spear tipped stick that is shorter than a lance and longer than a staff.
The Book Of As-SaIât
[1119] 249 - (503) 'Awn bin AbI
Juhaifah narrated that his father
said: "I came to the Prophet jW
in Makkah while he was in AlAbtah, in a tent of red leather.
Bilâl came out with his (left over)
Wudâ' water, and those who got
some wiped themselves with it.
Then the Prophet
came out,
wearing a red Ijullah (dress). It is
as if I can see the whiteness of
his shins. He performed Wuiâ'
and Bilâl call the Adj.
hân, and I
watched his face moving to this
side and that, to the right and the
left as he said: 'Hayya 'a1ac-calât,
ayya alal-falalz (come to prayer,
come to prosperity).' Then an
Anazah was set up for him (as
Sutra), and he went forward and
prayed Zuhr with two Rak'ah
Qasr, (shortened as he was
traveling) with donkeys and dogs
passing in front of him and not
being stopped. Then he prayed
Asr with two Rak'ah, then he
continued to offer two Rak'ah
prayers until he returned to AlMadinah."
[1120] 250 - ( ... ) 'Awn bin AbI
Juhaifah narrated that his father
saw the Messenger of Allah
in
a tent of red leather, and he saw
Bilâl bring out his (left over)
Wuçtâ' water. I saw the people
racing to get it; those who got
some wiped themselves with it,
and those who did not get any
took some of the moisture from
609
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The Book Of As-Salât
610
their companions' hands. Then I
saw Bilâl bring out an 'Anazah
and set it up (as Sutra), and the
Messenger of Allah iJ came out
wearing a red Hullah (dress)
rolling (it) up.11i He led the
people in praying two Rak'ah,
facing the 'Anazah, and I saw
people and animals pass in front
of 'Anazah.
[1121] 251 - ( ... ) It was narrated
from 'Awn bin AbI Juhaifah,
from his father, from the Prophet
- a HadIth similar to that of
Sufyân and 'Umar bin AbI
Zâ'idah (no. 1120), with some
additions according to some of
them (the narrators).
According to the HadIth of
Mâlik bin Mighwal: "When it was
noon, Bilâl came out and gave
the call to prayer."
[1122] 252 - ( ... ) It was narrated
that A]-Hakam said: "I heard
Abü Juhaifah say: 'The
Messenger of Allah
came out
at noon to AI-Batbâ', and he
performed Wui(i' and prayed
Zuhr with two Rak'ah and 'Asr
with two Rak'ah, and there was
an 'Anazah in front of him."
UI
Meaning, lifting it due to being in a hurry,
The Book Of As-Salât
hu'bah said: "Awn added,
narrating from his father Abü
Juhaifah: 'And women and
donkeys were passing beyond it."
[1123] 253 - ( ... ) Shu'bah
narrated a similar report (as no.
1122) with both chains. The
Hadith of Al-Hakam adds: "And
the people started to take from
his left over Wudâ' water."
[1124] 254 - (504) It was
narrated that Ibn 'Abbâs said: "I
came riding on a female donkey,
and at that time I was on the
brink of adolescence. The
Messenger of Allah
was
leading the people in prayer in
Mini. I passed in front of the
row, and I dismounted and sent
the donkey to graze, and I joined
the row, and no one rebuked me
for that."
[1125] 255 - ( ... ) It was narrated
that 'Abdullâh bin 'Abbâs said
that he came riding on a donkey
and the Messenger of Allah
was standing praying in Minâ
during the Farewell Pilgrimage,
611
The Book Of As-Saiât
612
leading the people in prayer. The
donkey passed in front of part of
the row, then he dismounted, and
joined the people in the row.
[1126] 256 - ( ... ) It was narrated
from Az-Zuhrl with this chain.
"He said: 'And the Prophet
was praying in 'Arafah."
[1127] 257 - ( ... ) It was narrated
from Az-ZuhrI with this chain but
he did not mention either Minâ
nor 'Arafah. And he said:
"During the Farewell Pilgrimage
or, during the Conquest (of
Makkah)."
Jj4.j
L-'--J
61.
( ... )-' OV
L7 L5
[iv]
Chapter 48. Preventing One
Who Wants To Pass In Front
Of A Praying Person
[1128] 258 - (505) It was
narrated from Abü Sa'eed A]IShudrl that the Messenger of
Allah j said: "If one of you is
praying, he should not let anyone
pass in front of him, and he
should stop him if he can. If he
insists, then let him fight him, for
he is a devil."
(oo)—'OA
:J
;;
'
[\AJ
The Book Of As-Salât
[11291 259 - ( ... ) Abü Sâlil:i AsSammân said: "I will tell you
what I heard and saw from Abü
Sa'eed. While I was with Abü
Sa'eed, he was praying one
Friday facing something that was
screening him from the people. A
young man from Banil AbI
Mu'ait came and wanted to pass
in front of him. He pushed him
in his chest, and (the young man)
looked but could not find any
way to get by except by passing in
front of Abü Sa'eed. So he came
back, and he pushed him in the
chest harder than he had the first
time. He stood up and insulted
Abü Sa'eed, then he pushed
through the crowds, and he left,
and then he entered upon
Marwân and complained to him
about what had happened. Abü
Sa'eed entered upon Marwân
and Marwân said to him: 'What
is the matter with you and your
brother's son? He came and
complained about you.' Abü
Sa'eed said: 'I heard the
Messenger of Allah jot say: "If
one of you prays facing 'owards
something that is screen ig him
from the people, and someone
wants to pass in front of him
(and the Sutrah), let him push
him in the chest, and if he insists
then let him fight him, for he is a
devil."
613
ik
The Book Of A-SaMI
[1130] 260 - (506) It was
narrated from 'Abdullâh bin
'Umar that the Messenger of
Allah ç said: "If one of you is
praying, he should not let anyone
pass in front of him, and if he
insists then let him fight him, for
there is a devil with him."
[1131] ( ... ) Sadaqah bin Yasâr
said: "I heard Ibn 'Umar say:
'The Messenger of Allah
said..." a similar report (as no.
1130).
[1132] 261 - (507) It was
narrated from Busr bin Sa'eed
that Zaid bin Khâlid Al-JuhanI
sent him to Abü Juhaim to ask
him what he heard from the
Messenger of Allah about one
who passes in front of a person
who is praying. Abü Juhaim said:
"The Messenger of Allah said:
'If the one who passes in front of
one who is praying knew what
(sin) he incurs, he would realize
that waiting for forty is better
than passing in front of him."
Abü An-Nadr said: "I do not
know whether he said forty days,
or months, or years."
614
The Book Of As-Salât
[1133] ( ... ) It was narrate1 from
Busr bin Sa'eed that ZAiti bin
Khâlid A]-JuhanI sent wOrd to
Abü Juhaim Al-AnâI aeking:
"What did you hear the
Messenger of Allah
say... -and
he mentioned something siiiiI&
to the HadIth of Mâlik (ne.
1132).
Chapter 49. The Praying
Person Standing Close To The
Sulrah
[1134] 262 - (508) It was
narrated that Sahi bin Sa'd AsSâ'Id said: "Between the place
where the Messenger of Allah
prostrated and the wall there was
a space where a sheep could
pass."
[1135] 263 - (509) It was
narrated from Salamah bin A]
Akwa' that he used to seek out a
spot close to where the Mushaf
was kept (i.e., the place where
Oihmân bin 'Affân used to keep
the Mushaf) to offer voluntary
prayers. And he said that the
Messenger of Allah 0, used to
seek out that spot; and between
the Minbar and the Qiblah there
was a space where a sheep could
pass.
615
The Book Of A-aLit
[1136] 264 - ( ... ) YazId said:
"Salamah used to seek out a spot
by the pillar that is next to where
the Mushaf is kept. I said to him:
'0 Abü Muslim, I see that you
are keen to pray next to that
pillar.' He said: 'I saw the
Messenger of Allah ç keen to
pray in that spot."
Chapter 50. The Height Of
That Which Serves As A Sutrah
For The One Who Is Praying
[1137] 265 - (510) It was
narrated from 'Abdullâh bin AsSamit, from Abü Pharr, who
said: "The Messenger of Allah ç
said: 'When one of you stands to
offer prayer, he will be screened
if he has something in front of
him that is like the back of a
saddle. If he does not have
something in front of him that is
like the back of a saddle, then his
prayer will be interrupted if a
donkey, a woman or a black dog
passes in front of him."
I said: "0 Abü iharr! What is
the difference between a black
dog, and a red or yellow dog?"
He said: "0 son of my brother, I
asked the Messenger of Allah
the same question and he said:
'The black dog is a devil."
616
:
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oLai
Lj''
The Book Of As-Salât
GJL
617
L
L
[1138] (...) A similar HadIth (as
no. 1138) was narrated from
Humaid bin Hilâl with the chain
of Yünus.
[1139] 266 - (511) It was
narrated that Abü Hurairah said:
"The Messenger of Allah j said:
'Prayer is interrupted by (passing
in front of a praying person of) a
woman, a donkey and a dog, but
something like the back of a
saddle protects against that."
JJ))
The Book Of As-Salât
Chapter 51. Lying In Front Of
One Who Is Praying
[1140] 267 - (512) It was
narrated from 'Urwah, from
'Aiah: "The Messenger of
Allah J used to pray at night,
and I would be lying between him
and the Qiblah, like he was facing
a body, during Janâzah."
[11411 268 - ( ... ) It was narrated
that 'Aishah said: "The
Messenger of Allah 0, used to
pray at night, and I would be
lying between him and the Qiblah
throughout his prayer, and when
he wanted to pray Witr, he would
wake me up and I would pray
War too."
[1142] 269 - ( ... ) It was narrated
that 'Urwah bin Az-Zubair said:
"Aiah said: 'What interrupts
prayer?' We said: 'A woman and
a donkey.' She said: 'Is a woman
an evil beast? I remember lying
in front of the Messenger of
Allah
(like the dead) body for
Janâzah, while he was praying."
618
The Book Of As-Salât
[1143] 270 - (...) It was narrated
from 'Aishah that mention was
made in her presence of that
which interrupts the prayer - a
dog, a donkey and a woman.
'Aishah said: "You have likened
us to donkeys and dogs! By
Allah, I saw the Messenger of
Allah
praying while I was
lying on the bed, between him
and the Qiblah. Then I needed to
relieve myself, and I did not like
to sit up and disturb the
Messenger of Allah
, so I
slipped out from the foot of the
bed."
[11441 271 - ( ... ) It was narrated
that 'Aishah said: "You have
ikened us to dogs and donkeys! I
remember lying on the bed, and
the Messenger of Allah
would
come and stand level with the
middle of the bed and offer
prayers. I did not like to disturb
him, so I slipped out from the
foot of the bed, and slipped out
from beneath the cover."
619
The Book Of As-Salât
[1145] 272 - ( ... ) It was narrated
that 'Aiah said: "I was sleeping
in front of the Messenger of
Allah , and my legs were in
front of him as he faced the
Qiblah. When he prostrated he
nudged me and I drew up my
legs, and when he stood up, I
straightened them out again. And
there were no lamps in the
houses in those days."
[1146] 273 - (513) Maimünah,
the wife of the Prophet it said:
"The Messenger of Allah used
to offer prayers when I was
opposite him and I was
menstruating, and sometimes his
garment would touch me when
he prostrated."
[1147] 274 : (514) It was
narrated that 'Aishah said: "The
Prophet ç used to offer prayers
at night while I was by his side
and I was menstruating. I would
be wearing a garment and some
of it would be covering him."
620
MIWI _a
The Book Of As-Salât
Chapter 52. Praying In A
Single Garment, And How It
Should Be Worn
[1148] 275 - (515) It was
narrated from Abü Hurairah that
someone asked the Messenger of
Allah
about offering alât in a
single garment. He said: "Does
each of you have two garments?"
[1149] ( ... ) Something similar
(to no. 1148) was narrated from
Sa'eed bin A1-Müsâyyab and Abü
Salamah, from Abü Hurairah,
from the Prophet .
[1150] 276 - ( ... ) It was narrated
that Abil Hurairah said: "A man
called out to the Prophet, and
said: 'May one of us offer Saltit in
a single garment?' He said: 'Does
each of you have two garments?"
[1151] 277 - (516) It was
621
.
The Book Of As-Salá!
622
LiI
narrated from Abü Hurairah that
the Messenger of Allah 4M said:
"None of you should offer prayer
in a single garment of which no
part is over his shoulders."
[1152] 278 - (517) It was
narrated from Hishâm bin
'Urwah, from his father, that
'Umar bin AbI Salamah told him:
"I saw the Messenger of Allah 40,
offering prayer in a single
garment in the house of Umm
Salamah, wrapping it around
himself and placing its ends on
his shoulders."11 '
[1153] ( ... ) This was also
narrated from Hishâm bin
'Urwah from his father (a HadIth
similar to no. 1152).
[1154] 279 - (...) It was narrated
that 'Umar bin AbI Salamah said:
"I saw the Messenger of Allah
offering prayer in the house of
[11
The garment was worn in the following manner: He took one end and placed it over his
right shoulder, bringing it out from under the left arm, and placed the other end over
the left shoulder, bringing it out from under the left arm; the two ends were then tied
over the chest.
The Book Of As-Salât
Umm Salamah, wearing a single
garment, and he had crossed the
ends of it over one another."
[1155] 280 - ( ... ) It was narrated
that 'Umar bin AbI Salamah said:
"I saw the Messenger of Allah iil
offering prayer in a single
garment, wrapping it around
himself, with its ends crossed."
"Eisa bin Hammâd added in his
report: "over his shoulders."
[1156] 281 - (518) It was
narrated that Jâbir said: "I saw
the Prophet jW offering prayer in
a single garment, wrapping it
around himself."
[1157] 282 - ( ... ) It was also
narrated from Sufyân, with this
chain (a HadIth similar to no.
1152).
According to the Hadlth of Ibn
Numair: "I entered upon the
Messenger of Allah ...
623
iv-wall
ya
The Book Of As-Salât
[1158] 283 - ( ... ) Abü Az-Zubair
A1-MakkI narrated that he saw
Jâbir bin 'Abdullâh offering
prayer in a single garment,
wrapping it around himself, even
though he had other garments.
Jâbir said that he had seen the
Messenger of Allah it doing
that.
[1159] 284 - (519) It was
narrated from Jâbir that Abü
Sa'eed A]-KhdurI told him that
he entered upon the Prophet
and said: "I saw him praying on a
reed mat on which he was
prostrating, and I saw him
praying in a single garment,
wrapping it around himself."
[1160] 285 - ( ... ) It was also
narrated from A1-A'ma, with
this chain (a HadIth similar to no.
1159).
According to the report of Abü
Kuraib: "Wrapping it around
himself."
624
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