Hadith

CREED

CREED

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported that he was in the company of the Prophet, may Allah’s peace and blessings be upon him, once, carrying a pot of water for his ablution and cleansing purposes. While he was following him and carrying it, the Prophet, may Allah’s peace and blessings be upon him, said: “Who is this?” He said: “I am Abu Hurayrah.” The Prophet, may Allah’s peace and blessings be upon him, said: “Bring me  stones  so  that  I  may  cleanse  (my  private  parts) therewith, but do not bring any bones or animal dung.” Abu  Hurayrah  went  on  narrating:  “So  I  brought  some stones, carrying them in the corner of my garment, until I  put  them  by  his  side  and  went  away.”  When  he finished, I walked [with him] and asked: “What is wrong with bones and animal dung?” He said: “They are from the food of the jinn. A delegation of jinn from (the city of) Naseebayn came to me—and how good those jinn were—and  asked  me  for  victuals.  I  invoked  Allah  for them that they would never pass by a bone or animal dung but that they would find food on them”‘.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Abu  Hurayrah  was  walking  behind  the  Prophet,  may Allah’s peace and blessings be upon him, while he was carrying a pot for the Prophet’s ablution and cleansing purposes  (from  impurity).  The  Prophet,  may  Allah’s peace and blessings be upon him, commanded him to bring him some stones which he could use to cleanse himself after answering the call of nature. He instructed him  not  to  bring  any  bones  or  animal  dung.  So  Abu Hurayrah brought him some stones in the corner of his garment, put them next to him, and then left. When the Prophet, may Allah’s peace and blessings be upon him, had answered the call of nature, Abu Hurayrah asked him why he did not want to use bones and animal dung to  cleanse  himself  with.  The  Prophet,  may  Allah’s peace  and  blessings  be  upon  him,  told  him  that  they were  from  the  food  of  the  jinn.  A  delegation  from  the jinn  of  Naseebayn—a  famous  city  between  Syria  and Iraq—had once visited the Prophet, who lauded them, and  asked  him  for  food.  So  the  Prophet,  may  Allah’s peace  and  blessings  be  upon  him,  prayed  that  they would find food on any bones and animal dung that they would  ever  pass  by.  The  meaning  of  this  was  further specified  and  clarified  in  Saheeh  Muslim:  “For  you  is each  bone  on  which  the  name  of  Allah  is  mentioned. When  it  falls  in  your  hand,  it  will  have  plenty  of  flesh; and each piece of dung is fodder for your beasts”.

 

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported that  the  Messenger  of  Allah,  may  Allah’s  peace  and blessings be upon him, said: ”The two sons of Al-`Aas are believers: `Amr and Hishaam”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The Prophet, may Allah’s peace and blessings be upon him,  testifies  that  `Amr  ibn  al-`Aas  and  his  brother Hishaam  ibn  al-`Aas  are  believers.  May  Allah  be pleased with both of them. This Hadith indirectly refutes the claim of those who disparage the Companions, may Allah be pleased with them.

 

Hadith:

Anas  ibn  Maalik,  may  Allah  be  pleased  with  him, reported:  “Zayd  ibn  Haarithah  came  to  the  Prophet, may   Allah’s   peace   and   blessings   be   upon   him, complaining (about his wife). The Prophet, may Allah’s peace  and  blessings  be  upon  him,  kept  on  saying  to him: ‘Fear Allah and keep your wife.'”  Anas said: “If the Messenger  of Allah,  may  Allah’s  peace  and  blessings be upon him, were to conceal anything (of the Qur’an), he would have concealed this (verse).” Then Anas said: “Zaynab used to boast before the wives of the Prophet, may Allah’s peace and blessings be upon him, and say: ‘You  were  given  in  marriage  by  your  families,  while  I was given in marriage by Allah the Almighty from above seven  Heavens.'”    Thaabit  narrated  that  the  Qur’anic verse: {while you concealed within yourself that which Allah is to disclose, and you feared the people} [Surat-ul-Ahzaab: 37] was revealed in connection to the story of  Zaynab  bint  Jahsh  and  Zayd  ibn  Haarithah,  may Allah be pleased with them.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Zayd  ibn  Haarithah,  may  Allah  be  pleased  with  him, came to the Messenger of Allah, may Allah’s peace and blessings  be  upon  him,  complaining  about  his  wife Zaynab bint Jahsh, may Allah be pleased with her, and consulting him about divorcing her. Allah the Almighty had   revealed   to   His   Messenger   that   he   would eventually  marry  Zaynab.  This  was  revealed  to  him before    Zayd    divorced    her.    When    Zayd    came complaining  about  her  to  the  Prophet  and  consulting him about divorcing her, the Prophet said to him: “Fear Allah, O Zayd, and keep your wife.” Allah the Almighty reproached  him  for  that  in  the  Qur’anic  verse:  {And remember (O Muhammad) when you said to the one on whom  Allah  bestowed  favor  and  you  bestowed  favor, “Keep  your  wife  and  fear  Allah,”  while  you  concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear  Him.  So  when  Zayd  had  no  longer  any  need  for her, We  married  her  to  you  in  order  that  there  not  be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of   them.   And   ever   is   the   command   of   Allah accomplished.}    [Surat-ul-Ahzaab:    37]    What    the Prophet, may Allah’s peace and blessings be upon him, concealed within himself was dislike to marry her in fear of  the  people’s  expected  disapproval  of  him  marrying the ex-wife of his adopted son (adoption was legitimate among  the  Arabs before  the  advent  of  Islam).  The statement  of  Anas:  “If  the  Messenger  of  Allah,  may Allah’s  peace  and  blessings  be  upon  him,  were  to conceal   anything   (of  the   Qur’an),   he   would   have concealed this (verse)”, means that were he enabled to conceal anything from the revelation that he receives -which was definitely impermissible for him to do -then he  would  have  concealed  this  verse;  however,  it  was impossible  for  him  to  do  so.  This  verse  is  among  the greatest proofs of the truthfulness of the Prophet, may Allah’s peace and blessings be upon him, as Allah the Almighty  informed  us  about  what  the  Prophet  felt  of fearing  the  people’s  reaction.  The  Prophet  conveyed this  verse  just  as  Allah  the  Almighty  revealed  it, even though  it  included  Allah’s  reproach  to  him.  This  is contrary  to  what  a  liar  would  do;  he  would  avoid everything that might blemish his character. The same can be said of the verse: {He frowned and turned away. Because the blind man came unto him.} [Surah `Abasa: 1-2], and similar verses in the Qur’an. The statement of Anas:  “Zaynab  used  to  boast  before  the  wives  of  the Prophet,  may  Allah’s  peace  and  blessings  be  upon him”, means that she used to say that her marriage to the Prophet, may Allah’s peace and blessings be upon him,  was  ordained  by  Allah,  and  that  this  is  a  great virtue in which none of the Prophet’s wives is equal to her. She used to say to them: “Your families have given you in marriage, while I was given in marriage by Allah the Almighty from above seven heavens.” This part of the  Hadith establishes  Allah’s  presence  above  the heavens and how it is acknowledged by the believers. It is axiomatic to all Muslims. Rather, it is axiomatic to all   the   creation   except   the   ones   whose   natural disposition has been altered. It is one of the attributes of  Allah  that  is  known  through  texts,  intellect,  and natural    disposition    of    everyone    whose    natural disposition  has  not  deviated  from  its  original  sound state.    The  meaning  of  “I  was  given  in  marriage  by Allah” is that Allah ordered His Messenger to marry her in the verse: {So when Zayd had no longer any need for her,  We  married  her  to  you.}.  It  is  as  if  Allah  the Almighty   was   her   guardian   who   concluded   her marriage  contract  to  the  Prophet,  may  Allah’s  peace and blessings be upon him.

 

Hadith:

Abu Umaamah Sudayy ibn ‘Ajlaan Al-Baahilyy,  may Allah  bepleased  with  him,  reported:  I  heard  the Messenger  of Allah,  may  Allah’s  peace  and  blessings be upon him, saying during the sermon of the Farewell Pilgrimage:   “Fear   Allah,   perform   your   five   (daily Prayers),  fast  your  month  (of  Ramadan),  pay  the Zakaah  (obligatory  charity)  on  your  wealth,  and  obey your  leaders;  and  (if  you  do  so)  you  will  enter  your Lord’s Paradise”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

This  hadeeth  is  one  of  many  that  encourage  fear  of Allah  Almighty  by  performing  what  Allah  commands and staying away from what He prohibits. It was given in the last days of the Prophet’s life, during the Farewell Pilgrimage when he gave an eloquent sermon in which he  advised  his  Companions  profusely  and  reminded them of their rights and obligations. One of the matters he stressed was having fear of Allah; he said: “O people fear  your  Lord…” This  is  a  command from the Quran: {O  people,  fear  your  Lord…}  [Surat  An-Nisaa’: 1] The Prophet  ordered  all  people  to  fear  their  Lord  who created  them  and  bestowed  countless  blessings  on them. In another hadeeth, Abu Sa‘eed al-Khudri, may Allah  be  pleased  with  him,  reported:  “A  man  came  to the Prophet, may Allah’s peace and blessings be upon him, and said: ‘O Messenger of Allah, give me advice.’ The Prophet said: ‘Adhere to fear of Allah, for it is the root of all goodness.’ The Prophet, may Allah’s peace and  blessings  be  upon  him,  also  said:  “What  makes people enter  Paradise  most  is  fear  of  Allah  and  good manners.” “Taqwa” is commonly translated as ‘fear’ but is  actually  much  more  and  includes  to  be  vigilant  in guarding   the   rights   of   Allah   by   performing   the commands    and    all    good    things,    avoiding    the prohibitions and sins, and being patient with hardships. His  command:  “pay  your  Zakaah”  means  give  it  to those who deserve it and do not withhold it or be stingy with  it.    The  Prophet’s  command:  “Pray  your  five” means pray the five daily obligatory prayers that Allah Almighty  enjoined  upon  you,  as  prayers  are  the  first thing that the slave (worshipper) will be asked about for accounting on the Day of Resurrection. His command: “Fast your month” means fast the month of Ramadan. “Your”   here   refers  to  the   Muslim   nation,   and   he mentioned the “month” annexed to the nation because it  is  the  time  of  year  when  the  Muslim  nation  is showered  with  blessings,  mercy,  and  generosity,  and when  the  sincere  among  them  are  granted  salvation from  the  Hellfire  and  abundant  reward.  The  hadeeth mentioned  three  of  the  pillars  of  Islam  but  did  not mention Hajj because these three are performed every day and every  year, unlike Hajj which is an obligation once in a lifetime. Since some people might find these three burdensome he gave them special emphasis.  His command:  “and  obey  your  leaders”  means  obey  the caliph, the king, the ruler, etc. It may also mean obey the  scholars,  or  in  a  more  comprehensive  sense, whoever is in charge of your affairs, whether it is a ruler or his deputies in authority, even if he is oppressive and arrogant.  Obedience  to  the  person  in  authority  is conditional, for it is not allowed to obey him in matters that  constitute  disobedience  to  Allah,  as  there  is  no obedience    to    a    creature    in    what    constitutes disobedience to the Creator (as mentioned in a famous hadith).  And in another hadith, the Prophet, may Allah’s peace and blessings be upon him, said: “I advise you to fear Allah and to listen and obey…” [Narrated by Abu Dawood   and   At-Tirmidhi;   Al-Albaani   graded   it   as Sahih/authentic in Mishkaat al-Masaabih 1/185]

 

Hadith:

Ibn `Umar, may Allah be pleased with him, reported that the Prophet, may Allah’s peace and blessings be upon him, said: “Beware of the invocations of the oppressed person, for, indeed, they rise to heaven as if they were sparks of fire”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Avoid  oppression,  and  fear  the  supplication  of  the oppressed one, for it ascends to Allah in the heavens as if it is a spark of fire. It was compared to a spark in the swiftness of its rise in the sky, or because it comes out  of  a  heart that  is  burning  with  the fire  of   injustice and  suffering,  and  it  is  like  the  spark  in  the  way  it penetrates the heavenly barriers.

 

Hadith:

Abu   Hurayrah,   may Allah   be   pleased   with   him, reported: “The Messenger of Allah, may Allah’s peace and  blessings  be  upon  him,  said,  ‘Two  matters  are signs  of  disbelief  on  the  part  of  those  who  indulge  in them: Defaming a person’s lineage and wailing over the dead” ‘.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The Prophet, may Allah’s peace and blessings be upon him, says that two characteristics of disbelief will persist among people; no one is safe from them except those whom Allah wills to be safe. The first is defaming and speaking  ill  of  someone’s  lineage  and  ancestry.  The second is raising the voice with wailing and lamenting when afflicted with calamity, out of discontent with fate.  These  acts  represent  minor  disbelief  (kufr  asghar). Anyone who commits an act of minor disbelief does not get out of the fold of Islam, unless he actually commits major disbelief (kufr akbar).

 

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, may Allah’s peace and blessings be upon him, said: “Adam and Musa (Moses) debated with each other. Musa said to Adam: ‘O Adam! You are our father.  You  did  us  harm  and  caused  us  to  get  out  of Paradise.’  Adam  said  to  him:  ‘O  Musa!  Allah  favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for an action which Allah had decreed on me forty years before He created me?’ So Adam confuted Musa, Adam confuted Musa”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Adam   and   Musa   (Moses),   peace   be   upon   them, debated  with  each  other  and  presented  the  evidence that support their arguments. This may have happened after Musa’s death. Perhaps the Prophet, may Allah’s peace  and  blessings  be upon  him,  saw  it  in  a  dream, since prophets ‘dreams are part of the divine revelation. A Muslim has to accept such accounts with submission, as we are not able to know how they really happened. Musa said to Adam: “O Adam! you are our father. You did us harm and caused us to get out of Paradise,” i.e. you are the reason for our misfortune and misguidance by committing the sin that resulted in getting you out of Paradise. Accordingly, we have become a target for the Devils’ misguidance.  Adam answered him, saying: “O Musa!  Allah  favored  you  with  His  talk.”  Allah  the Almighty  selected  Musa  from  among  the  messengers and   honored   him   by   speaking   to   him   without intermediaries  and  letting  him  listen  to  His  speech directly.    Also,  Allah  the  Almighty  wrote  the  Torah  for Musa  with  His  Hand.  A  Muslim  must  believe in  this writing  without  asking  how,  denying,  distorting  the wording or the meaning, or resembling Allah to any of His  creation.  “Do  you  blame  me  for  an  action  which Allah had decreed on me forty years before He created me?”  i.e.  how  can  you  blame  me  for  something  that Allah had written for me in the Preserved Tablet and in the pages and tablets of the Torah forty years before I was   created?   “So   Adam   confuted   Musa,”   i.e.   he defeated him with a logical argument. Adam refuted the argument  of  Musa,  peace  be  upon  both  of  them,  by stating that if Allah the Almighty knows that Adam will get out of Paradise and descend to earth, then how can he go against Allah’s prior knowledge? Thus, Adam’s proof prevailed, because what was decreed upon him was  a  matter  that  could  not  be  changed  or  avoided. Rather,  it  was  a  matter  decreed  by  Allah,  the  All-Knowing  the  Omnipotent,  and  thus  it  could  not  be challenged or undone after its occurrence. He had no choice but to submit to it.  Nevertheless, Divine Decree should not be used as a justification for something that has   not   taken   place.   This   is   because   man   is commanded  to  obey  Allah  and  avoid  sins.  Also,  he does  not  know  what  is  preordained  for  him  until  it actually  takes  place.  When  it  takes  place,  and  he cannot stop it, then he can submit to his fate and say: “This is what Allah has preordained, and He does what He wills”. He should also ask his Lord to forgive his sin and  repent  to  him.  So,  Adam  clearly  refuted  the argument of Musa when the latter wanted to blame him for being the cause of his offspring’s misfortune. Adam argued   that   this   misfortune   was   preordained   and inevitable.  A  Muslim,  in  all  misfortunes  resulting  from people’s   own   actions   or   otherwise,   has   to   show patience  and  submission.  However,  this  does  not absolve the wrongdoer from blame and punishment.

 

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, may Allah’s peace and blessings be upon  him,  said:  “Strive  for  that  which  will  benefit  you, seek    Allah’s    help    and    do    not    lose    heart    or determination. If anything befalls you, do not say: ‘If only  I  had  done  such-and-such’; rather, say: ‘Qaddar Allah  wa  maa  shaa  fa`al  (Allah  has  decreed  and whatever He wills, He does).’ Saying ‘if’ opens (the door to) the deeds of the devil”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Because   the   religion   of   Islam   calls   to   work   and construction,   and   to   the   reform   of   societies,   the Messenger  of Allah,  may  Allah’s  peace  and  blessings be upon him, ordered every Muslim to work earnestly, seeking  the  aid  of  Allah  to  actualize  the  results,  and avoiding  whatever  may  hinder  him.  Meanwhile,  he should not open the door to regret or blame if he failed to realize what he worked for, because this will lead him to  anger  and  discontent  (with  his  fate).  Rather,  one should   place   his   trust   in   Allah,   and   believe   that whatever    happens,    whether    good    or    bad,    is preordained by Allah, in order to block the way before the devil who would otherwise weaken his faith in Allah, the Mighty and the Magnificent, and in His decree and fate.

 

Hadith:

Abu   Hurayrah,   may   Allah   be   pleased   with   him, reported:  “We  were  sitting  around  the  Messenger  of Allah, may Allah’s peace  and  blessings  be  upon  him, and with us were Abu Bakr and ‘Umar, may Allah be pleased  with  them,  and  others.  The  Messenger  of Allah, may Allah’s peace and blessings be upon him, got up and left us. Because he was away for too long, we  were  worried  that he  was  attacked.  We  were alerted, so we got up (to look for him). I was the first to be alerted, so I went out looking for the Messenger of Allah, may Allah’s peace and blessings be upon him. I came upon an orchard that belonged to Banu al-Najjaar from  theAnsaar.  I  went  around  it  to  find  a  gate  but  I could  not.  Then  I  noticed  a  streamlet  flowing  into  the garden from a well outside the orchard. I dug the earth around  the  entrance  and  reached  the  Messenger  of Allah, may Allah’s peace and blessings be upon him. He  said:  ‘Is  it  you  Abu  Hurayrah?’    I  replied:  ‘Yes, Messenger of Allah.’ He said: ‘What is the matter with you?’ I replied: ‘You were among us then you left and stayed away for too long, so we feared that you were attacked. We were alarmed and got up (to look for you). I was the first to get alarmed and move. When I came to this garden, I dug the earth like a fox, and people are there  behind  me.’  He  said:  ‘O  Abu  Hurayrah,’  and  he gave me his sandals and added: ‘Take these sandals of  mine,  and  anyone  you meet  outside  this  orchard testifying with full certainty that there is none worthy of worship but Allah, give him glad tidings that he will enter Paradise.'” Abu Hurayrah then reported the rest of the Hadith.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The Prophet, may Allah’s peace and blessings be upon him, was sitting with some of his companions including Abu Bakr and `Umar. He left them and stayed away for a  long  time.  They  feared  that  someone  might have attacked  or  harmed  him.  In  fact,  the  Prophet,  may Allah’s peace and blessings be upon him, was pursued by  both  the  hypocrites  and  enemies  of  Islam.  So,  the Companions, may Allah be pleased with them, got up in alarm, and the first to get up was Abu Hurayrah, may Allah be pleased with him, who went to an orchard that belonged  to  Banu  al-Najjaar.  Abu  Hurayrah  started moving around it in order to find an open door, but he did not find any. However, he found in the wall a small opening  through  which  a  stream  of  water  passed.  He shrank himself and made it through the hole. He found the Prophet, may Allah’s peace and blessings be upon him, who said to him: “Is it you, Abu Hurayrah?” He said: “Yes.” So, the Prophet, may Allah’s peace and blessings  be  upon  him,  gave  him  his  sandals  as  a testimony  to  his  truthfulness.  He said to  him: “Take these  sandals  of  mine,  and  anyone  you  meet  outside this  garden  testifying  with  full  certainty  that  there  is none worthy of worship but Allah, give him glad tidings that he will enter Paradise.” The person who says this testimony  of faith  with full  conviction  in  his  heart shall abide   by   the   commands   of   Allah   and   avoid   His prohibitions. This testimony faith essentially means that there is none truly worthy of worship except Allah. This great  meaning  entails  that  one  worships  Allah  alone without  associating  partners  with  Him.  However,  the person  who  says  the  testimony  by  his  tongue  without conviction  in  the  heart,  the  testimony  will  not  benefit him.

 

Hadith:

Anas  ibn  Maalik,  may  Allah  be  pleased  with  him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, said that “he will come (to his Lord), prostrate before Him, and praise Him [he will not start with intercession first]. It will then be said to him, ‘Raise your head, say and you  will be heard, ask and you  will  be  given,  intercede  and  your  intercession  will be fulfilled.’ ”

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The Prophet, may Allah’s peace and blessings be upon him, will come on the Day of Resurrection and prostrate to Allah and supplicate to Him. Then Allah will allow him to make the major intercession. His Lord will say to him, “Ask   and   you   will   be   given,   intercede   and   your intercession   will   be   fulfilled,”   i.e.   your   request   is accepted and your intercession is accepted.

 

Hadith:

Abu  Musa  al-Ash‘ari, may Allah be pleased with him, reported: “Whenever someone with a need came to the Prophet, may Allah’s peace and blessings be upon him, he  would  turn  to  his  companions  and  say:  ‘Intercede (for him) and you will be rewarded, and Allah will decide what He loves on the tongue of His Prophet.” In another narration: “what he wishes”

Hadith Grade: Sahih/Authentic.

Brief Explanation:

This Hadith sets a major principle and guides to a great benefit; it is that a believer should strive to help fulfill the need  of  others,  whether  his  efforts  bear  fruit  fully  or partially or bear no fruit at all. One way to help people is to intercede on behalf of those who need things from the rulers or the dignitaries, or those who can fulfil their needs. Many people avoid to intercede for others if they are  not  sure  whether  their  intercession  would  be accepted  or  not;  hence,  they  miss  much  reward  from Allah,  and  miss  doing  a  favor  to  a  fellow  Muslim. Therefore,   the   Prophet,   may   Allah’s   peace   and blessings be upon him, ordered his Companions to help the ones with need by interceding with him so that they receive their reward from Allah based on the Prophet’s statement:  “Intercede  and  you  will  receive  reward”. Good  intercession  is  beloved  to  Allah;  He  says  in  the Quran: {Whoever intercedes for a good cause will have a  reward  therefrom}  [Surat  An-Nisaa’: 85]. Along with hastening  to  receive  the  reward,  the  intercessor  also hastens  to  do  a  favor  to  his  Muslim  brother,  and  that person  will  owe  him.  Striving  to  help  people  in  good things  that  may  or  may  not  bear  fruit  is  indeed  an immediate  goodness,  and  a  way  to  train  oneself  to cooperate  in  righteousness  and  piety,  and  a  start  to intercede about things which are certain or likely to be fulfilled.    The  Prophet’s  statement:  “and  Allah  will decide  whatever  He  wishes  on  the  tongue  of  His Prophet”  means  that  Allah  decrees  what  He  willed  in His  eternal  knowledge  as  to  whether  the  interceded matter  will  take  place  or  not.  Hence,  It  is  required  to intercede and he will be rewarded for his intercession, whether the intercession is accepted or not.

 

Hadith:

‘Awf  ibn  Maalik,  may  Allah  be  pleased  with  him, reported: ”I went to the Prophet, may Allah’s peace and blessings  be  upon  him,  during  the  Battle  of  Tabook, while  he  was  sitting  in  a  leather tent.  He  said:  “Count six  signs  that  indicate  the  approach  of  the  Hour:  my death;  the  conquest  of  Jerusalem;  a  plague  that  will afflict you (and kill you in great numbers) as the plague that  afflicts  sheep;  the  increase  of  money  to  such  an extent that even if one is given one hundred dinars, he will not be satisfied; an affliction which no Arab house will  escape;  and  a  truce  between  you  and  Banu  al-Asfar,  who  will  betray  you  and  march  on  you  under eighty  flags.  Under  each  flag  will  be  twelve  thousand soldiers”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

‘Awf ibn Maalik went to the Prophet, may Allah’s peace and blessings be upon him, during the Battle of Tabook, while  he  was  sitting  in  a  leather  tent.  So  the  Prophet said, “Count six signs that indicate the approach of the Hour: my death, the conquest of Jerusalem.” Jerusalem was  conquered  during  the  reign  of  ‘Umar  ibn  al-Khattaab.  Then  the  Prophet  spoke  of  a  sweeping plague  and  increase  of  money.  It  is  said  there  was  a surplus of money during the time of ‘Uthmaan because of the conquests. The Prophet further spoke of a great trial  that  would  enter  each  Arab  house. This  was probably  the  assassination  of  ‘Uthmaan  and  the subsequent  tribulations.  Then  he  spoke  of  a  truce between  the  Muslims  and  the  Romans.  However,  the Romans  will  betray  the  truce  and  attack  the  Muslims under  eighty  flags.  Under  each  flag  will  be  twelve thousand soldiers, totaling 960,000.

 

Hadith:

Abu Mas`ood al-Badri, may Allah be pleased with him, said: “I was whipping a slave boy of mine when I heard a voice behind me saying, ‘Bear in mind, Abu Mas`ood!’ I  did  not  recognize  the  voice  out  of  anger.  When  he came  near  me,  I  found  that  it  was  the  Messenger  of Allah,  may  Allah’s  peace  and  blessings  be  upon  him, who was saying, ‘Bear in mind, Abu Mas`ood, that Allah has more power over you than you have over this boy.’ I said, ‘I will never beat a slave ever again.’ ”  In another narration, “The whip dropped from my hand in awe of him.”   And   in   yet   another   narration,   “I   said,   ‘O Messenger of Allah, he is free for the sake of Allah the Exalted.’  Thereupon  he  said,  ‘If  you  had  not  done  so (i.e. free him), the fire would have scorched you, or the fire would have touched you”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Abu  Mas`ood,  mayAllah  be  pleased  with  him,  was beating  his  slave  boy  with  a  whip.  He  heard  a  voice from behind rebuking him but he could not identify the speaker.  When  the  speaker  came  near  to  him,  he recognized  that  it  was  the  voice  of  the  Messenger  of Allah,  may  Allah’s  peace  and  blessings  be  upon  him, reminding  him  of  the  power  of  Allah  the  Almighty  by saying,  “Bear  in  mind,  Abu  Mas`ood,  that  Allah  has more power over you than you have over this boy.” So when he heard what the Prophet said and his warning against abusing the weak, the whip fell from his hand in awe of Allah’s Messenger, and he promised him that he would never abuse any slave after that. Also, after he heard    the    Prophet’s    rebuke    and    warning,    he immediately  set  the  slave  free  to  expiate  for  beating him.  Thereupon,  the  Prophet,  may  Allah’s  peace  and blessings be upon him, said, “If you had not freed him, the   fire   would   have   afflicted   you   on   the   Day   of Resurrection because of the evilness of your deed.”

 

 Hadith:

Safwaan ibn Ya‘laa reported: “Ya‘laa said to ‘Umar: ‘Show  me  the  Prophet,  may  Allah’s  peace  and blessings be upon him, while he is receiving revelation.’ When the Prophet, may Allah’s peace and blessings be upon him, was at Al-Ji‘irraanah accompanied by some of  his  Companions,  a  person  came  and  asked:  ‘O Allah’s  Messenger,  What  do  you  say  regarding  a person    who    assumes    Ihraam    (ritual    state    of consecration) for ‘Umrah while he is heavily scented with  perfume?’  The  Prophet, may Allah’s peace and blessings  be  upon  him,  kept  silent  until  (the  angel  of) revelation came to him. Thereupon, ‘Umar beckoned Ya‘laa, who came while the Messenger, may Allah’s peace and blessings be upon him, was covered with a garment  as  a  shade.  Ya‘laa put his head under the garment  and  saw  that  the  face  of  Allah’s  Messenger turned  very  red  while  he  was  groaning.  When  the Prophet  was  released  from  that  condition,  he  asked: ‘Where is the person who asked about ‘Umrah?’ A man was brought, and the Prophet, may Allah’s peace and blessings  be  upon  him,  said:  ‘Wash  the  perfume  off your  body  thrice  and  take  off  the  jubbah,  and  do  in ‘Umrah as you do in Hajj.’ So I asked ‘Ataa: ‘Did the Prophet, may Allah’s peace and blessings be upon him, mean  complete  cleansing  when  he  ordered  him  to wash three times.’ He said: ‘Yes”‘.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Ya‘laa  ibn  Umayyah  asked  ‘Umar,  may  Allah  be pleased  with  both  of  them,  to  inform  him  when  the Prophet would be receiving revelation so that he could see  him  during  that  state  and  know  how  revelation comes down upon him. At that time, the Prophet, may Allah’s peace and blessings be upon him, was at Al-Ji‘irraanah,  which  is  a  place  between  Makkah  and Taa’if, where the people who are in Makkah enter into the state of Ihraam (ritual state of consecration) when they  intend  to perform ‘Umrah (minor pilgrimage). A man came and told the Prophet, may Allah’s peace and blessings  be  upon  him,  that  he  had  entered  into  the state of Ihraam for ‘Umrah while his body and clothes were heavily scented with perfume, so what should he do? The Prophet, may Allah’s peace and blessings be upon  him,  remained  silent  and  did  not  immediately answer the question until revelation came to him. When the revelation came, ‘Umar pointed to Ya‘laa with his hand  so  that  he  would  come  to  where  the  Prophet, peace  be  upon  him,  was  and  see  the  status  of  the Prophet  when  he  was  receiving  revelation.  Ya‘laa came,  and  the  Prophet’s  head  was  covered  with  a garment. Ya‘laa put his head under the garment and saw the Prophet, may Allah’s peace and blessings be upon  him, while his  face  was  red  and  his  breath  was audible.  Then  the  revelation  ceased,  so  the  Prophet returned   to   his   normal   state.   Then   he   told   the questioner  to  remove  the  traces  of  perfume  from  his body and clothes. He also ordered him to remove the jubbah  because  it  was  sewn  (sewn  clothes  are  not permissible for men during Ihraam). The prophet further commanded the man to observe the same restrictions during ‘Umrah that he would observe during Hajj, such as   avoiding   perfume   and   other   prohibited   things, because the prohibited things in Hajj and ‘Umrah are similar.

 

Hadith:

Jundub ibn ‘Abdullaah, may Allah be pleased with him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, said: “Recite the Qur’an as long as your hearts are harmonious, but if you diverge, then move away from it”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

This  Hadith  means that the  Muslims  should recite  the Qur’an  together  as  long  as  they  agree  on  its interpretation.     However,     if     they     disagree     in understanding  its  meanings,  then  they  should  stop reciting  it  lest  this  disagreement  should  lead  to  evil. Another possible meaning: stick to the meanings of the Qur’an which are not prone to different interpretations. If you come across meanings which can be interpreted differently  and  cause  dispute,  avoid  debating  and arguing   regarding   them.   This   could   also   bean instruction to recite the Qur’an as long as one’s heart is inclined to do so. If the heart feels bored or tired, then recitation should  be  left until  the  heart  becomes fresh and  active  again.  The  same  command  was  given concerning the prayer. The first interpretation, however, seems more probable.

 

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported that  the  Messenger  of  Allah,  may  Allah’s  peace  and blessings  be  upon  him,  said:  “Faith  has  over  seventy branches –or over sixty branches–the best of which is saying: ‘La ilaaha illa Allah’ (There is no deity worthy of worship but Allah); and the least of which is the removal of  harmful  objects  from  the  way;  and  modesty  is  a branch of faith”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Imaan (faith) is not one trait or one branch; rather, it has many  branches  that  are  over  seventy  or  over  sixty. However, the best of these branches is one statement: ‘There is no deity worthy of worship except Allah,’ and the  least  of  these  branches  is  removing  what  harms people from the road, such as stones, thorns, or other than  that.   Hayaa   (modesty/bashfulness)   is   also   a branch of faith.

 

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, may Allah’s peace and blessings be upon  him,  said:  “Faith  has  over  seventy  branches  or over sixty branches, the most excellent of which is the declaration  that  there  is  no  god  but  Allah  (nothing  is worthy of worship but Allah), and the lowest of which is the  removal  of  what  is  harmful  from  the  path;  and modesty is a branch of faith”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Faith is not one aspect or one part. Rather, it consists of many branches, more than sixty or seventy. The best of these, however, is one single statement: “There is no god but Allah.” (There is nothing worthy of worship but Allah.) And the simplest of them is removing anything harmful to passersby, be it a stone, a thorn, or anything else.  And  modesty  is  a  branch  of  faith.  So  righteous deeds are part of faith, as held by Ahl as-Sunnah Wa al-Jamaa‘ah  and  proven  true  by  the  Shar`i  proofs, including this Hadith.

 

Hadith:

Abu   Hurayrah,   may   Allah   be   pleased   with   him, reported: “The Messenger of Allah, may Allah’s peace and blessings be upon him, said: ‘Faith is Yamaan and wisdom  is  Yamaaniyyah;  and  I  find  the  breath  of  the Most  Merciful  from  the  direction  of  Yemen.  Indeed disbelief,  wrongdoing,  and  harsh  heartsare  found amongst  those  with  loud  obnoxious  voices  who  raise goats and camels.'”

Hadith Grade: Sahih/Authentic.

Brief Explanation:

As the adjective Yamaan/ Yamaaniyyah could refer to Yameen which means the right side or to Yemen as a country,   scholars   held   different   opinions   on   the meaning   of  the  statement:  ‘Faith   is   Yamaan   and wisdom is Yamaaniyyah.’ Some said that the statement ascribes  faith  to  Makkah,  because  the  beginning  of  Yameen  is  from  there,  and  Makkah  is  Yamaaniyyah compared with Madinah. Some said that this statement ascribes  faith  to  both  Makkah  and  Madinah  because both  are  to  the  right  side  compared  with  Shaam (Greater  Syria).  This  is  based  upon  the  fact  that  the Prophet, may Allah’s peace and blessings be upon him, mentioned  this  statement  while  he  was  in  Tabook.  It was  also  mentioned  that  this  describes  the  Ansaar (people of Madinah), because they were originally from Yemen,  and faith  was  ascribed to them  because they were the basis of support for Prophet Muhammad, may Allah’s  peace  and  blessings  be  upon  him.  However, There  is  nothing  wrong  with  interpreting  the  Hadith based  on  its  apparent  meaning,  which  will  mean  that the people of Yemen are better than other people from the East. The reason for that is their submission to faith without costing Muslims much hardship, compared with people  of  the  East  and  others.  If  someone  has  a specific  quality,  and  is  strong  in  implementing  it,  then this  quality  can  be    ascribed  to  him  as  a  sign  of  his perfection in it. However, this does not mean negation of faith from others. In addition, this refers only to those who were present amongst them at that time, and not to  all  the  people  of  Yemen  at  all  times,  because  the wording  used  does  not  indicate  this.  “Wisdom”  here means  knowledge  that  comprises  awareness  of  Allah the Exalted.  “I find the breath of the Most Merciful from the   direction   of   Yemen”,   i.e.   he   was   in   distress, hardship,  and  grief  from  the  people  of  Makkah,  but Allah  granted  him  relief  through  the  Ansaar.  This means  that  he  received  relief  from  the  Ansaar,  who were originally from Yemen. Hence, this Hadith cannot be  considered  one  of  the  Hadiths  that  refer  to  Allah’s attributes  (as  the  word  breath  is  not  one  of  Allah’s attributes).  “Indeed  disbelief,  wrongdoing,  and  harsh hearts  are  found  amongst  those  with  loud  obnoxious voices  who  raise  goats  and  camels,”  i.e.  disbelief, wrongdoing,  and  cruelty  of  the  heart  are  rampant amongst those who have too much wealth and camels and  raise  their  voices  while  farming  or  with  their animals,   and   therefore   they   are   usually   proudly arrogant and ungrateful.

 

Hadith:

Abu Sa`eed al-Khudri, may Allah be pleased with him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, said: “All of the earth is a Masjid (prayer place) except the graveyard and the bathroom”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

All of the earth is a place (suitable) for prayer, except for  the  place  where  the  dead  are  buried,  and  this includes all the area inside the fence of a cemetery; and the   place   where   one   bathes   with   hot   water   for treatment.    An-Nawawi,  may  Allah  have  mercy  upon him, said: “Prayer in the dwelling places of the devil is disliked   by   unanimous   agreement,   such   as   bars, nightclubs,  places  where  excise  taxes  are  levied,  and similar places where sins are openly committed, as well as churches, synagogues, restrooms, etc.”

 

Hadith:

Abu Sa`eed al-Khudri, may Allah be pleased with him, reported  that  the  Messenger  of  Allah,  may  Allah’s peace and blessings be upon him, said: “Al-Hasan and Al-Husayn are the chiefs of the youth of Paradise”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Al-Hasan   and   Al-Husayn,   sons   of   the   Prophet’s daughter Faatimah, may Allah be pleased with her, are the  cream  of  the  youths  of  Paradise.  In  other  words, they are the chiefs of the youths of Paradise, except the prophets  and  the  rightly  guided  caliphs.  In  Paradise, people  will  be  of  the  same  age;  the  youth  age.  The Hadith could probably mean that they are the masters of all those who died young and entered Paradise.

 

Hadith:

`Abdullah  ibn  `Amr,  may  Allah  be  pleased  with  him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, said: “Those who are merciful will be shown mercy by The Most Merciful. Be merciful to those on the earth and The One in the heavens will be merciful to you”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

“Those who are merciful”: those who treat the creatures of the earth with mercy, including humans and animals, by being kind and charitable to them. Since the reward is of the same kind as the deed, then, in return for their merciful   treatment,   Allah,   The   Most-Merciful   (Ar-Rahman), will bestow His mercy on them.  “Be merciful to those on the earth”: the purpose of generalization is to include all kinds of creatures upon the earth, so the Muslim is to show mercy to the righteous and the sinner alike, and to the wild animals and birds. “The One in the heavens  will  be  merciful  to  you”:  Allah  who  is  in  the heavens will have mercy upon you. It is not permissible to interpret the phrase “in the heavens” to mean Allah’s dominion or  otherwise,  for,  verily,  Allah’s  elevation above   His   creation   is   established   in   the   Qur’an, Sunnah,  and  the  consensus  of  scholars.  Saying  that “Allah  is  in  the  heavens”  does  not  mean  that  the heavens  contain  Him  and  that  He  is  part  of  them -Exalted is He above that. Rather, “in” means “above”, meaning:  above  the  heavens,  elevated  above  all  His creation.

 

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, may Allah’s peace and blessings be upon  him,  said:  “A  man  follows  the  religion  (i.e.  ways and  manners)  of  his  intimate  friend.  So,  each  of  you should carefully consider whom he takes as his intimate friend”.

Hadith Grade: Hasan/Sound.

Brief Explanation:

The Hadith of Abu Hurayrah, may Allah be pleased with him, teaches us that a person often adopts the habits, ways,  and  attitudes  of  his  companion.  So,  in  order  to safeguard his religion and morals, one must scrutinize and  consider  the  one  whom  he  befriends.  He  should befriend   the   one   whose   religion   and   morals   are pleasing  to  him;  otherwise,  he  should not.  Indeed, characters  tend  to  steal  (take  over  the  characters  of others), and companionship has an effect on reforming or  corrupting  the  person’s  state.  Al-Ghazaali  said: “Socializing and mixing with a greedy person stimulates greediness.  Likewise,  socializing  with  and  befriending an  ascetic  person  urges  one  to  adopt  asceticism  and abstention  regarding  the  pleasures  of  the  worldly  life. That   is   because   innate   characters   are   naturally disposed  to  imitate  and copy  the  characters  of  others inadvertently.” Inbrief, this Hadith proves that a person must take only good people as companions, due to the good resulting from doing that.

 

Hadith:

`Abdullah ibn Mas`ood, may Allah be pleased with him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings  be  upon  him,  said:  “Belief  in  evil  omens  is polytheism.   Belief   in   evil   omens   is   polytheism. Everyone  of  us  experienced    something  of  that,  but Allah dispels it with reliance on Him.” ”Everyone of us experienced  something of that, but Allah dispels it with reliance on Him”, was said by Ibn Mas`ood not the the Prophet, may Allah’s peace and blessings be upon him.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The   Messenger   of   Allah,   may   Allah’s   peace   and blessings be upon him, says and repeats, for the sake of emphasis, that belief in evil omens which makes one refrain from doing something or drives him to do it  is polytheism,   because   it   entails   having   one’s   heart attached    to    others    than    Allah    and    having    ill expectations of Him.  Ibn Mas`ood said that everyone of  us  experienced  something  of  that  pessimism,  but Allah  removes  this  feeling  with  reliance  on  Him.  He might have said that out of modesty and exaggeration coupled  with  clarification  of  the  treatment  in  case  it happens.

 

Hadith:

Ibn `Abbaas, may Allah be pleased with him, reported to have said: “The Kursi is the resting place of the feet, and the size of the Throne cannot be estimated”.

Brief Explanation:

The Kursi, which Allah has attributed to Himself, is the resting  place  of  His  feet.  This  interpretation  of  the “Kursi”  that  Ibn  `Abbaas,  may Allah  be  pleased  with him, mentioned is widely known among Ahlus-Sunnah, and it was authentically reported from him. Ibn `Abbaas was  also  reported  to  have  interpreted  the  “Kursi”  as knowledge, but this is not proven to be transmitted on his  authority.  Also what was  reported  on the  authority of al-Hasan that the “Kursi” is the Throne, is weak and inauthentic.    The  Throne  that  Allah  the  Almighty  is above  is  a  great  creation,  and  it  is  only  Allah  the Almighty who knows Its size and capacity.

 

Hadith:

Abu Ramthah, may Allah be pleased with him, reported that he said to the Prophet, may Allah’s peace and blessings  be  upon  him:  Show  me  this  thing  on  your back (to treat it), for I am a physician. The Prophet, may Allah’s  peace  and  blessings  be  upon  him,  replied: “Allah  is  the  Physician  (the  only  One  who  can  treat patients and heal them) . You are only a kind man. The one who heals it is the One who created it”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Abu Ramthah was a physician. When he saw the mark of prophethood protruding between the shoulder blades of the Prophet, may Allah’s peace and blessings be upon  him,  he  thought  that  it  was  a  lump  formed  by waste  substances.  So,  he  asked  the  Prophet,  may Allah’s peace and blessings be upon him, to let him treat it because he was a physician. The Prophet, may Allah’s peace and blessings be upon him, replied that Allah  is  the  Physician;  i.e.  he  is  the  true  healer  who treats  the  disease  with  the  medicine  that  cures  it.  His words: “You are only a kind man,” mean that  you  are only kind and gentle to the patient. That is because a physician is the one who is knowledgeable of the true nature of the disease and the medicine, and he is the one  who  is  able  to  grant  health  and  recovery.  None could do this but Allah.

 

Hadith:

Abu Waaqid al-Laythi, may Allah be pleased with him, reported: “We set forth with the Messenger of Allah, may  Allah’s  peace  and  blessings  be  upon  him,  to Hunayn,  when  we  had  recently  abandoned  disbelief. The  polytheists  had  a  lote  tree,  which  they  took  as  a place for  worship, and  upon  which  they  used  to  hang their  weapons.  They  called  it  “Dhaat  Anwaat”.  We passed by a lote tree and said: ‘O Messenger of Allah, make for us a “Dhaat Anwaat” just as they have one.’ The   Messenger   of   Allah,   may   Allah’s   peace   and blessings  be  upon  him,  said:  ‘Allah  is  the  Greatest! These are just predictable ways! By the One in whose Hand my soul is, you have just said what the Children of Israel said to Moosa (Moses): {“Make for us a god just  as  they  have  gods.”  He  said,  “Indeed,  you  are  a people  behaving  ignorantly.”}  [Surat-ul-A`raaf:  138]. Surely,  you  will  follow  the  ways  of  those  who  were before you.’”

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Abu Waaqid al-Laythi, may Allah be pleased with him, reports  an  amazing  and  informative  incident.  The Companions   joined   the   Messenger   of   Allah,   may Allah’s peace and blessings be upon him, on a military expedition  against  the  tribe  of  Hawaazin.  Since  they were new to Islam, they did not know that certain things were   polytheistic   from   the   perspective   of   Islam. Therefore,  when  they  saw  that  the  polytheists  were seeking   blessing   from   a   tree,   they   asked   the Messenger  of Allah,  may  Allah’s  peace  and  blessings be  upon  him,  to  assign  them  a  similar  tree.  Their request astonished the Prophet, may Allah’s peace and blessings be upon him, so much that he said: “Allah is the  Greatest.”  He  said  that  by  way  of  disapproval, glorification of Allah, and shock. He told them that they asked  him  something  that  the  Children  of  Israel  had asked  of  Musa  (Moses)  on  seeing  those  worshiping idols: {“Make for us a god just as they have gods.” He said, “Indeed, you are a people behaving ignorantly.”} [Surat-ul-A`raaf: 138] Here they were copying the Jews. Then the Prophet, may Allah’s peace and blessings be upon him, said that the Muslim Ummah would follow the ways of the Jews and Christians, adopt their methods, and copy their deeds. By that he meant to criticize such an attitude and to warn Muslims against it.

 

Hadith:

‘Abd-ur-Rahmaan  ibn  Abi ‘Umayrah,  a  Companion  of the   Messenger   of   Allah,   may   Allah’s   peace   and blessings be upon him, reported that the Prophet, may Allah’s  peace  and  blessings  be  upon  him,  said  to Mu‘aawiyah: “O Allah! Make him a guide who is rightly guided, and guide others through him”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The Prophet, may Allah’s peace and blessings be upon him,  supplicated  in  favor  of  Mu‘aawiyah  ibn  Abi Sufyaan  that  Allah  would  make  him  a  guide  to  good, make him a guided person, and guide people through him.

 

Hadith:

Abu Abdur-Rahman Abdullah ibn Mas`ood, may Allah be pleased with him, said: “It is as though I am looking at Allah’s Messenger as he tells the story of one of the prophets,  may  Allah’s  peace  and  blessings  be  upon them,  as  his  people  struck  him  and  caused  him  to bleed,  and  he  wiped  the  blood  from  his  face,  saying, ‘Allah, forgive my people for they do not know.’

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Our  prophet  related  a  story  about  another  prophet, saying that his people struck him and as he wiped blood off  his  face  invoking  Allah  for  their  forgiveness.  This consists in the furthest extent of patience and leniency. Not  only  did  he  pray  for  them  but  he  also  found  an excuse for them out of sympathy for them due to their ignorance of the facts.

 

Hadith:

`Ali  ibn  Abu  Talib,  may  Allah  be  pleased  with  him, reported that when the Messenger of Allah, may Allah’s peace  and  blessings  be  upon  him,  got  up  to  pray,  he would say, “I have turned my face in complete devotion to the One Who created the heavens and the earth, and I  am  not  one  of  the  polytheists.  Verily  my  prayer,  my sacrifice, my life and my death are for Allah, the Lord of the worlds; there is no partner with Him and this is what I have been commanded (to profess and believe) and I am  of  the  Muslims.  O  Allah,  You  are  the  Sovereign, there is no deity worthy of worship but You. You are my Lord and I am Your slave. I have wronged myself and I have admitted my sin, so forgive all my sins, for no one forgives sins but You. Guide me to the best of morals for  none  can  guide  to  them  but  You,  and  deliver  me from the worst of morals for none can deliver me from them but You. Here I am, in answer to Your call, happy to  serve  You.  All  good  is  within  Your  hands  and  evil does  not  stem  from  You.  I  exist  by  You  and  I  turn  to You.  Blessed  and  Exalted  may  You  be.  I  seek  Your forgiveness and repent to You.” When he bowed, he would say, “O Allah, it is for You that I bowed, it is in You  that  I  believed,  and  it  is  to  You  that  I  submitted. Humbled to You are my hearing, my eyesight, my mind, my  bones,  and  my  tendons.”  When  he  rose from bowing, he would say, “O Allah, our Lord, praise is due to You, (praise) that fills the heavens and the earth, that fills  what  exists  between  them,  and  that  fills  anything You desire afterward.” When he prostrated himself, he would say, “O Allah, it is to You that I prostrated myself, it is in You that I affirmed my faith, and it is to You that I  submitted.  My  face  has  prostrated  to  the  One  who created  it  and  shaped  it  and  split  open  its  faculties  of hearing  and  seeing.  Blessed  is  Allah,  the  best  of Creators.” Then, one of the last things he would say between the Tashahhud (what one says when sitting in prayer)  and  Taslim  (the  concluding  portion  of  the prayer) is, “O Allah, forgive my past and future sins, my hidden  and  apparent  sins,  my  transgression, and  the sins that You know of more than I do. You are the One who puts forward and the One who holds back. There is no deity worthy of worship but You”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

When the Prophet, may Allah’s peace and blessings be upon  him,  got  up  for  prayer,  he  would  say:  “I have turned  my  face  to  the  One  who  created  the  heavens and the earth,” meaning that  I direct my worship to Allah,  I  devote  my  worship  to  Allah  who  created  the heavens  and  the  earth  without  precedent,  and  I  turn away from any other than Him. The One who originated all  these  creatures  with  such  creativity  and  precision truly deserves that all faces turn to Him, and all hearts rely on Him in all their states; turning not to other than Him,   and   hoping   for   nothing   but   His   perpetual contentment and grace. “…in complete devotion and I am  not  one  of  the  polytheists”  meaning  that  I  am leaning  away  from  all  false  religions  and  inclining towards  the  true  religion;  Islam,  and  remaining  firm upon   it.   Among   the   Arabs,   Islam   prevailed   over everyone  who was  following  the  religion  of  Ibrahim (Abraham), peace be upon him. Then he said: “Verily my  prayer,  my  sacrifice,  my  life  and  my  death  are  for Allah,  the  Lord  of  the  worlds;  there  is  no  partner  with Him  and  this  is  what  I  have  been  commanded  (to profess and believe) and I am of the Muslims,” meaning that  my  prayer,  my  worship,  and  my  efforts  to  draw closer are all devoted to Allah. I do not have partners alongside Him. Likewise is my life and my death; Allah is the One who created and decreed them, and none but Him disposes of them. There is no partner with Him in His essence, His attributes, and His actions. My Lord commanded   me  to   worship   Him   alone   with  such devotion,  and  I  am  of  the  believers  who  yield  and submit to Him, Exalted is He. Then he said: “O Allah, You  are  the  Sovereign;  there  is  no  deity  worthy  of worship but You. You are my Lord, and I am Your slave. I have wronged myself and I have admitted my sin, so forgive all my sins, for no one forgives sins but You,” meaning, O Allah, You are the King and there is no king but You; and verily, there is no sovereignty for anyone but  You.  You  alone  possess  Divinity,  and  there  is  no god who truly deserves to be worshiped but You. You are  my  Lord  and  I  am  Your  slave;  I  have  wronged myself  by  being  unmindful  of  You  and  by  committing sins and acts of disobedience. I have acknowledged my sins, so forgive them for me, because no one forgives sins but You. You are the Oft-Forgiving and the Superb Forgiver. Then he said: “Guide me to the best of morals for  none can  guide  to  them  but  You,  and  deliver  me from the worst of morals for none can deliver me from them but You,” meaning, show me the way, grant me steadfastness, and help me attain the best conduct in your worship and all other good conduct, what is open and  what  is  secret  in  them,  for  You  are  the  One  who guides to them  and  there  is  no  other guide  than  You. Keep  me  away  and  protect  me  from  bad  conduct, because  no  one  can  keep  me  away  and  protect  me from it but You.  Then he said: “Here I am, in answer to Your call, happy to serve You;”  meaning that I am ever obedient to  You,  and I  am  always  glad to  hold fast to worshiping  You  and  to  answering  Your  call.  Then  he said: “All good is within Your hands,” meaning that all good  is  in  Your  disposition  (of  affairs). You  are  the Possessor  of  all  goodness  and  You  dispose  of  it  the way You will. “…and evil does not stem from You,” meaning that evil does not lie in Your actions; it only lies in what You created but not in Your actions, Exalted are You. Evil is not attributed to Allah in any way, not in His essence, His attributes, His actions or His names. His essence   is   absolutely   perfect   in   all   aspects.   His attributes are those of perfection for which He is praised and  lauded.  His  actions  are  all  good,  merciful,  just, wise, and totally devoid of evil. And His names are all beautiful; so how can evil be attributed to Him? Rather, evil is in what He created, and He is detached from it. There  is  a  distinction  between  His  actions  and  His creation;   His   action   is   all   good,   but the   creation comprises  both  good  and  evil.  If  evil  is  a  separate stand-alone creation, it is not attributed to Him. There is  no  supportive  argument  in  this  for  the  Mu‘tazilite claim that Allah did not create evil. Allah created good and evil and He created all things, Exalted may He be.   “I exist by You and I turn to You,” meaning that I seek refuge in You, I rely on You, I take shelter with You, I undertake everything with Your help, and I turn to You; or,  I  worship  You  alone  and  my  affairs  lie  with  You alone. You are the start and You are the destination. It was also said that it means I seek Your help and I turn to You.  “Blessed and exalted may You be,”  meaning may  You  be  glorified  and  lauded,  may  Your  graces multiply,  and  may  You  be  exalted  far  above what imaginations  fancy  and  what  minds  conceptualize. Exalted are You above every deficiency and flaw. “ I seek Your forgiveness and repent to You,” meaning that I ask forgiveness for my past sins, and I refrain from sinning in what is left of my life, turning to You to grant me success and steadfastness until the day I die. When he bowed, he would say: “O Allah, it is for You that I bowed, it is in You that I believed, and it is to You that I submitted.   Humbled   to   You   are   my   hearing,   my eyesight,  my  mind, my  bones,  and  my  tendons,” meaning that my bowing is devoted to You alone. I have believed in You and submitted to You. All my body –my hearing,  sight,  mind,  bones  and  tendons –humbly follow Your command. When he rose from bowing, he would say: “O Allah,our  Lord,  praise  is  due  to  You, (praise)  that  fills  the  heavens  and  the  earth,  that  fills what  exists  between  them,  and that fills  anything  You desire afterward,” meaning that I praise You with an amount of praise that, if it were tangible, it would fill the heavens and the earth and whatever You wish it to fill of Your creation after filling the heavens and the earth. When he prostrated himself, he would say: “O Allah, it is  to  You  that  I  prostrated  myself,  it  is  in  You  that  I affirmed my faith, and it is to You that I submitted. My face has prostrated to the One who created it, shaped it  and  split  open  its  faculties  of  hearing  and  seeing. Blessed is Allah, the best of Creators,” meaning that my prostration is to You alone, sincerely devoted to You. I have believed  in  You,  yielded  to  You,  and  all  my senses, which You created and shaped, humbly follow Your command. Blessed is Allah, the best of Creators. Then, one of the last things he would say between the Tashahhud and Taslim is: “O Allah, forgive my past and future   sins,   my   hidden   and   apparent   sins,   my transgression, and the sins that You know of more than I  do.  You  are the  One  who  puts forward  and the  One who holds back. There is no deity worthy of worship but You,” meaning forgive my early and my later sins; as if he is saying, forgive the old and the new sins. “…my hidden and apparent sins,” meaning forgive the sins that I kept secret and those that I made public, or the sins I thought about inside my head and those that my tongue spoke of. “…my transgression,” meaning the sins  and  acts  of  disobedience  that  I  went  too  far  in. “…and  the  sins  that  You  know  of  more  than  I  do,” meaning forgive my sins that I do not know about. “You are the One who puts forward and the One who holds back,” meaning that You advance  whomever  You  will in   worship   and   obedience   and   You   hold   back whomever You will from that, as Your wisdom dictates. You  grant  honor  to  whoever  You  will  and  You  cause humiliation  to  whoever  You  will.  “There  is  no  deity worthy of worship but You,” meaning  that  there  is  no god who truly deserves to be worshiped but You.

 

Hadith:

Mu‘aadh  ibn  Jabal, may  Allah  be  pleased  with  him, reported: “One morning, the Messenger of Allah, may Allah’s peace and blessings be upon him, stayed home and did not come out to offer the Fajr prayer until the sun almost rose. Then he came out in a hurry and led us in the prayer, which he performed quicker than at his usual pace. After the prayer was over, he asked us to remain in our places, and then he said to us: ‘I will tell you what caused me to be late. I got up at night to pray. I  made  ablution  and  then  prayed  as  much  as  Allah willed me to pray. I dozed off while praying and fell into a deep sleep, whereupon I saw My Lord, Glorified and Exalted be He, in the best appearance. He said to me: ‘O Muhammad.’ I said: ‘Here I am, my Lord.’ He said: ‘Do  you  know  what  the  higher  assembly  (of  angels) argue about?’ I said: ‘My Lord, I do not know.’ He asked me  three  times,  and  then I  saw  Him  put  His  Palm between  my  shoulders  until  I  felt  the  coolness  of  His fingertips     between     my     breasts.     Consequently, everything  became  clear  to me  and  I  had knowledge. He  asked  me:  ‘O  Muhammad.’  I  said:  ‘Here  I  am,  my Lord.’ He said: ‘Do you know what the higher assembly (of angels) argue about?’ I said: ‘About acts of expiation (for sins).’ He said: ‘What are they?’ I said: ‘Walking to join congregational prayers, sitting in the mosques after prayers,  and  performing  ablution  properly  when  it  is difficult  (to  do  so).’  He  asked  me:  ‘Then  about  what else?’  I  said:  ‘Feeding  people,  lenient  speech,  and offering prayer at night while the people are asleep.’ He said:  ‘Ask  Me  anything.’  I  said:  ‘O  Allah,  I  ask  You  to help me do good deeds and abstain from evil ones, to grant me the love of the poor and needy, and to forgive me  and  have  mercy  on  me.  And  if  it  is  Your Will  that You put some people to trial (regarding their faith), then make me die without being put to that trial. I ask You to grant  me  Your  Love, the  love  of  those  who  love  You, and  the  love  of  deeds  that  bring  me  closer  to  Your Love.’’ The Messenger of Allah, may Allah’s peace and blessings be upon him, then said: ‘These words are true, so study them and then learn them”’.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Mu‘aadh  ibn  Jabal, may  Allah  be  pleased  with  him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, was late one morning in coming out to lead them in the Fajr prayer, until it was almost time for sunrise. Then he came out hurriedly, ordered them  to  make  the  call  to  prayer  (Iqaamah),  and  led them in a relatively quick prayer. When he finished the prayer, he ordered them to remain in their places in the rows.  Then  he  told  them  about  the  reason  for  his coming late to the Fajr prayer. He said that he got up at night, made ablution, prayed as much voluntary prayer as Allah willed him to pray, and then fell asleep during his prayer. In his sleep, he had a vision of His Lord, the Exalted,  in  the  best  appearance,  and  He  asked  him: “What do the close angels talk about?” He said: “I do not know.” This question and answer occurred three times. Then the Lord, Exalted may He be, put His palm between the Prophet’s shoulders until the Prophet felt the  coolness  of  Allah’s  Fingers  in  his  chest.  The Prophet’s  description  of  his  Lord,  the  Almighty,  is truthful.  It  is  obligatory  to  believe  in  it  just  as  Allah described  Himself,  without  drawing  any  similarities between Him and His creation. Whoever has difficulty in understanding this, then let him say what those who are  firmly  grounded  in  knowledge have  said,  as  Allah says about them in the Qur’an: {We believe in it, all of it is from our Lord}, and he should not burden himself with  trying  to  interpret  what  he  has  no  knowledge  of, lest  it  leads  him  to  ruin.  Any  time  the  believers  hear speech which is similar to this, they should say: this is what  Allah  and  His  Messenger told  us,  and  Allah  and His Messenger have said the truth. This only increases their faith and submission to their Lord. When the Lord placed  His  hand  between  the  Prophet’s  shoulders, everything  was  revealed  to  him  and  he  knew  the answer to the question, so he said: “They are talking and discussing and arguing the traits that expiate sins.” Their  arguing  is  that  they  compete  in  recording  those deeds  and  taking  them  up  to  the  heavens,  or their discussing the virtue and nobility of those deeds. These deeds are: walking to the congregational prayer, sitting in the masjid after the prayer to recite Qur’an and Dhikr (remembrance  of  Allah),  listening  to  knowledge  and teaching it to others, and performing a perfect ablution when it is difficult to do so, as in the case of extremely cold weather. Then the Lord said to him: “And then what are  the  close  angels  arguing  about?”  The  Prophet answered: “Feeding people, speaking to people with good kind words, and praying at night (voluntary night prayer) while the people are asleep.” Then the Lord said  to  him:  “Ask  me  whatever  you  want.”  So  the Prophet asked Allah to grant him success in doing good deeds and shunning evil deeds; to make him love the poor and less fortunate; to forgive him and have mercy upon him; and that if Allah willed to put a people through a trial that might lead them astray, he would take his life without being put to that trial or being led astray by it. He also asked Him to grant him love of Him, and love of those who love Allah, and love of everything that gets one  closer  to  Allah.  Finally,  the  Prophet,  may  Allah’s peace and blessings be upon him, told his Companions that  this  vision  was  true  and  ordered  them  to  study  it and learn the meanings and rulings that it implies.

 

Hadith:

Abu Salamah ibn `Abdur-Rahman ibn `Awf reported: “I asked `Aa’ishah, the Mother of the Believers, may Allah be  pleased  with  her,  about  the  words  with  which  the Messenger  of Allah,  may  Allah’s  peace  and  blessings be  upon  him,  used  to  commence  his  voluntary  night prayer. She said that when he got up at night, he would commence his prayer with these words: ‘O Allah, Lord of   Gabriel,   Michael,   and   Israfil,   Originator   of   the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that in  which  they  used  to  differ.  Guide  me,  by  Your permission,  to  the  truth  about  which  people  differ. Verily, You guide whom You will to the straight path”’.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

Abu  Salamah  ibn  `Abdur-Rahman  ibn  `Awf  asked `Aa’ishah,  the  Mother  of  the  Believers,  about  the supplication  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, used to make when he would commence his night prayer. She said that the Prophet, may Allah’s peace and blessings be upon him, used to make the following supplication at the start of his night prayer:  “O  Allah,  Lord  of  Gabriel  (Jibreel),  Michael (Meekhaa’eel),  and  Israfil  (Israafeel)”:  he  ascribed these three angels in particular to Allah, although He is the Lord   of   everything,   as   an   indication   of   their superiority over all other angels. He mentioned Jibreel first  because  he  is  trusted  with  revelation  from  the heavens,  so  all  religious  affairs  come  down  through him.  Israafeel  was  mentioned  last  because  he  is  the one who will blow the horn to signal the coming of the Hour.  Meekhaa’eel  was  mentioned  in  the  middle because he is the angel in charge of the rain and plants and similar affairs related to people’s sustenance in this worldly life.  “Originator of the heavens and the earth”: the  Creator  and  Inventor  of  the  heavens  and  earth. “Knower  of  the  unseen  and  the  seen”:  You  are  all-knowing of what the slaves see and what they do not see. “You judge between Your slaves concerning that in which they used to differ”: You decide between them in the religious affairs about which they used to differ in this worldly life. “Guide me, by Your permission, to the truth about which people differ”: guide me to the truth in the affairs that people differ in, religious affairs as well as   worldly   affairs,   by   granting   me   success   and facilitating this for me. “Verily, You guide whom You will to the  straight  path”:  You guide  whomever  You will  to the path of truth and righteousness.

 

Hadith:

`Ataa  ibn  Yasaar  and  Abu  Hurayrah,  may  Allah  be pleased  with  both  of  them,  reported  that  the  Prophet, may Allah’s peace and blessings be upon him, said: “O Allah! Do not make my grave an idol that is worshiped. Allah’s wrath was intense upon a people who took the graves of their prophets as places of worship”.

Hadith Grade: Sahih/Authentic with its two versions.

Brief Explanation:

The Prophet, may Allah’s peace and blessings be upon him, feared that his nation would treat his grave in the same way the Jews and Christians treated the graves of their prophets. They exaggerated in venerating them until  their  prophets’  graves  became  idols.  So  the Prophet, may Allah’s peace and blessings be upon him, supplicated  his  Lord  not to  make  his  grave  as  such. Then he clarified why the Jews and Christians incurred the wrath and curse (of Allah); it was because of what they did with the graves of their prophets, turning them into   worshiped   idols.   They   thus   committed   Shirk (polytheism),which     is     contrary     to     Tawheed (monotheism; belief in the Oneness of Allah).

 

Hadith:

Ibn `Abbaas, may Allah be pleased with him, reported: “When the Prophet, may Allah’s peace and blessings be upon him, offered voluntary prayer during the night, he would say: ‘O Allah, our Lord! All praise belongs to You.  You  are  the  Custodian  of  the  heavens  and  the earth, all praise belongs to You. You are the Lord of the heavens and the earth and all what is in them, all praise belongs to You. You are the Light of the heavens and the earth and all that is in them. You are the Truth, Your speech  is  the Truth,  Your  promise  is  the  Truth,  Your meeting is the Truth, Paradise is true, Hell-fire is true, and the Hour is true. O Allah, to You I submit, in You I believe,  upon  You  I  rely,  By  Your  help  I  contend  with my foes, and to You I refer for judgment. So, forgive me the sins I committed in the past and those I may commit in the future, those I did secretly and those I did openly, and all that which You know of better than I do. There is none worthy of worship except You”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

When the Prophet, may Allah’s peace and blessings be upon him, would rise during the night to offer voluntary prayer,  after  making  the  initial  Takbir  (saying  “Allah Akbar”) to start the prayer, he would say, “O Allah, our Lord! All praise belongs to You”, i.e. all praise is due to Allah, Exalted, for He is the One who is praised for His attributes,  His  names,  His  blessings,  His  favors,  His creation, His actions, His commands and His judgment. He  is  the One  who  is  praised  in  the  beginning  and  at the end, externally and internally.  Then he said: “You are  the  Custodian  of the heavens and the earth”, i.e. You are the One who brought them into existence from nothingness, the One who takes care of them with what will  benefit  them  and  maintain  them.  You  are  the Creator,  the  Provider,  the  Owner,  the  Manager,  the Giver of life and the Giver of death.  Then he said: “All praise belongs to You, You are the Lord of the heavens and the earth and all that is in them”, i.e. You are their Owner and the owner of all that is in them, the Disposer of their affairs according to Your will. You brought them into   existence   from   nothingness,   so   the   kingdom belongs  to  You.  No  one  other  than  You  shares  the dominion or manages the affairs, Blessed and Exalted You are.  Then he said: “All praise belongs to You, You are the Light of the heavens and the earth and all that is in them”, i.e. one of His attributes is that He is light, and  He  concealed  Himself  from  His  creation  by  light. He,  may  He  be  glorified,  illuminates  the  heavens  and the  earth,  and  is  the  Guide  of  the  inhabitants  of  the heavens  and the  earth.  It  is  not  right  to  deny  the attribute of light from Allah, Exalted, nor to interpret it.  Then he said: “You are the Truth”, and “Al-Haqq” (the Truth)  is  one  of  His  names  and  attributes.  He  is  the Truth  in  His  essence  and  attributes.  His  existence  is imperative,   His   attributes   and   characteristics   are perfect.   His   existence   is   one   of   His   inseparable attributes, and nothing exists except by Him. Then he said: “Your speech is the Truth”, i.e. all that You say is true, right and just. Falsehood cannot approach it from before it or from behind it. There is no falsehood in its reports,  judgment,  legislation,  nor  in  its  promise  or warning.  Then he said: “Your promise is the Truth”, i.e. You do not break the promise, so whatever You have promised  must  occur  just  as  You  promised  it,  neither broken nor changed.  Then he said: “Your meeting is the Truth”, i.e. it is inevitable that the slaves will meet You  and  You  will  reward  them  for  their  deeds.  The meeting includes seeing Allah, Glorified be He.  Then he said: “Paradise is true and Hell-fire is true”, i.e. both of them are established and existing, as You informed us that both of them are prepared for their inhabitants. They are the permanent abode and the final destination of the slaves.  Then he said: “The Hour is true”, i.e. the coming  of  the  Day  of  Judgment  is  a  truth  concerning which there is no doubt. It is established and must take place. It is the end of this world and the beginning of the Hereafter.  His statement: “O Allah, to You I submit” means I  surrender  to  Your  judgment,  yield  to  it  and accept it. His statement:  “in You I believe” means I have  believed  in  You  and  what  You  sent  down, and  I have acted upon it.  “Upon You I rely” means I have depended on You and entrusted my affairs to You. “By your help I contend with my foes” means I have used the proofs You brought to refute and defeat the one who is obstinate (in rejecting the truth).  “To You I refer for judgment” means I have made You the Judge between me  and  anyone  who  refuses  to  accept  the  truth  or opposes   it,   thereby   refusing   the   judgment   of   all “Taaghoots” (i.e. false gods), such as man-made laws, soothsayers  or  anything  from  which  mankind  seeks  a judgment, including principles which are baseless in the sight of the Islamic law.  His statement: “So, forgive me the sins I committed in the past and those I may commit in the future, those I did secretly and those I did openly, and all that which You know of better than I do” means forgive all the sins that I have already committed and all the ones that I will commit; those that are apparent to anyone  of  Your  creatures  and  those  that  are  hidden from  them,  and  those  which  no  one  knows  of  except You.  Then  he  concluded  his  supplication  with  the statement:  “There  is  none  worthy  of  worship  except You”, therefore I do not turn towards anything except You.  Anything  worshiped  other than  You  is false,  and calling upon it is error and its consequence is evil. This is the Tawhid (pure monotheism) that the Messengers of Allah brought and it is what Allah has imposed upon His slaves.

 

Hadith:

Al-Baraa  ibn  `Aazib,  may  Allah  be  pleased  with  him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings  be  upon  him,  said:  “When  a  Muslim  is questioned  in  the  grave,  he  testifies  that  there  is  no deity   worthy   of   worship   except   Allah   and   that Muhammad  is  the  Messenger  of  Allah.  This  is  the explanation of the words of Allah the Exalted: {Allah will keep firm those who believe, with the firm statement in this world and the Hereafter} [Surat Ibrahim: 27].”

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The  believer  will  be  questioned  in  the  grave  by  two angels  assigned  for  this  purpose,  whose  names  are Munkar and Nakeer, and he will testify that there is no deity   worthy   of   worship   except   Allah   and   that Muhammad is the Messenger of Allah. This is the “firm statement” that Allah mentions in the Qur’an: {Allah will keep firm those who believe, with the firm statement in this world and the Hereafter} [Surat Ibrahim: 27].

 

Hadith:

Abdullah ibn `Amr and Jaabir ibn Abdullah, may Allah be pleased with both of them, reported that the Prophet, may  Allah’s  peace  and  blessings  be  upon  him,  said: “The  true  Muslim  is  the  one  from  whose  tongue  and hand the Muslims are safe, and the Muhaajir (emigrant) is  the  one  who  abandons  what  Allah  has  forbidden.” Abu  Moosa,  may  Allah  be  pleased  with  him,  reported that  he  said:  “O  Messenger  of  Allah,  who  is  the  best among  Muslims?”  He  said:  “The  one  from  whose tongue and hand the Muslims are safe”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

The Muslim is the one from whose tongue the Muslims are safe, so he does not insult, curse, or backbite them, nor does he seek to sow any type of evil or corruption among them. Also, they are safe from his hand, so he does not assault them, take their property without right, or do anything of that nature. The Muhajir, i.e. the real emigrant,  is  the  one  who  gives  up  what  Allah  the Almighty has forbidden.

 

Hadith:

`Imraan  ibn  Husayn,  may  Allah  be  pleased with  him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, saw a man wearing a brass ring on his hand and said: “What is that?” The man said: “It is for a weakening ailment.” He said: “Take it off, for it will only increase your weakness. If you die with it on, you will never succeed”.

Hadith Grade: Hasan/Sound.

Brief Explanation:

`Imraan ibn Husayn, may Allah be pleased with both of them,  relates  a  situation  of  the  Prophet,  may  Allah’s peace   and   blessings   be   upon   him,   in   regard   to combating polytheism and saving people from it. In that situation, he saw a man wearing a ring made of yellow brass,  so  he  asked  him  about  the  reason  he  was wearing  it.  The  man  replied  that  he  was  wearing  it  to keep pain away from him. So, the Prophet, may Allah’s peace  and  blessings  be  upon  him,  ordered  him  to immediately  remove  it.  He  also  told  him  that  it  would harm, rather than benefit, him. Indeed, it would worsen the ailment that it was worn for. Even worse, if the man kept  wearing  it  until  he  dies,  he  would  be  deprived  of success in the Hereafter.

 

Hadith:

`Abdullah ibn Mas`ood, may Allah be pleased with him, reported  that  during  the  lifetime  of  the  Messenger  of Allah, may Allah’s peace and blessings be upon him, the moon split into two halves. The mountain covered one  half,  and  the  other  half  was  above  the  mountain. The  Messenger  of  Allah,  may  Allah’s  peace  and blessings be upon him, said: “O Allah, bear witness to this”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

During the time of the Messenger of Allah, may Allah’s peace and blessings be upon him, the moon split into two separate pieces each piece in a place. Thereupon, the  Messenger  of  Allah,  may  Allah’s  peace  and blessings be upon him, said: “O Allah, bear witness to this,” i.e. O Allah, bear witness to the fact that I showed them a sign and a miracle that proves my Prophethood.

 

Hadith:

‘Abdullaah ibn ash-Shikheer, may Allah be pleased with him, said: “I set out with the delegation of Bani ‘Aamir to meet the Messenger of Allah, may Allah’s peace and blessings be upon him. We said (to him): ‘You are our master.’ He, may Allah be pleased with him, said: ‘The Master  is  Allah,  the  Blessed,  the  Almighty.’  We  said: ‘How about the best of us in excellence and the greatest of us in authority.’ He said: ‘Say what you like, but do not let the devil play you”‘.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

When the delegation of Bani ‘Aamir went to extremes in   praising   the   Prophet,   may   Allah’s   peace   and blessings be upon him, he forbade them to do so, out of  observing  politeness  with  Allah  Almighty;  and  in protection    of    the    position    of    Tawheed    (pure monotheism). He, may Allah’s peace and blessings be upon him, ordered them to praise him in a manner that steers clear of both extremism and any prohibition. For instance,  they  can  call  him:  Muhammad,  Allah’s Messenger;  using  the  title  given  to  him  by  Allah Almighty.   The   Prophet,   may   Allah’s   peace   and blessings be upon him, also warned them against being used  as  agents by  the  devil  in  doing  acts  which  he whispers to them.

 

Hadith:

Ibn Abu Nu`m reported: ”I saw Ibn `Umar when a man asked  him  about  the  blood  of  mosquitoes.  Ibn  `Umar asked: ‘Where are you from?’ The man said: ‘From the people  of  Iraq.’  So  he  said:  ‘Look  at  this  man,  he  is asking  me  about  the  blood  of  mosquitoes,  while  they [Iraqis] killed the grandson of the Prophet, may Allah’s peace and blessings be upon him. I heard the Prophet, may  Allah’s  peacea nd  blessings  be  upon  him,  say: “They [his two grandsons] are my two flowers in this world”’”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

A  man  from  Iraq  came  to  Ibn  `Umar,  may  Allah  be pleased  with  both  of  them,  and  asked  him:  Is  it permissible  for  a  person  in  the  state  of  Ihraam  (ritual consecration)    to    kill    harmful    insects    such    as mosquitoes? Ibn `Umar was taken by surprise because the asker was concerned with such a trivial matter. Ibn `Umar  was  surprised  by  the question  considering  the man’s background. He came from people who dared to commit major sins. So he said: ”Look at this man, he is asking  me  about  the  blood  of  mosquitoes,  while  they [Iraqis] killed the grandson of the Prophet, may Allah’s peace and blessings be upon him.” So, they committed grave  sins,  yet  showed  that  they  feared  Allah  in  their rituals.  They  even  asked  whether  it  was  fine  to  kill mosquitoes.  He  then  said:  “I  heard  the  Prophet,  may Allah’s peace and blessings be upon him, say: ‘They [his two grandsons] are my two flowers in this world.’” The Prophet, may Allah’s peace and blessings be upon him, described his two grandsons as flowers, because he would kiss and smell them, as if they were among the  sweet-smelling  things  that  people  enjoy  in  this world.

 

Hadith:

Anas  ibn  Maalik,  may  Allah  be  pleased  with  him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings be upon him, said: “When a disbeliever does a good deed, he is rewarded for it in this world. As to the believer, Allah the Almighty saves his good deeds to  reward  him  in  the  Hereafter  and  provides  him  with sustenance in this life as a reward for his obedience.” Another  narration  reads:  “Allah  does  not  deal  unjustly with  a  believer  regarding  a  single  good  deed.  He  is given blessings for it in this world and will be rewarded for it in the Hereafter. As to the disbeliever, he is given sustenance  as  a  reward  for  his  good  deeds  in  this world, so when he comes to the Hereafter, there are no more   good   deeds   for   him   for   which   he   can   be rewarded”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

If a disbeliever does an act of obedience, then Allah the Almighty will provide him with sustenance in this world in return for it. As for the believer, if he does an act of obedience, then Allah will save the reward to give it to him  in  the  Hereafter  as  well  as  reward  him  for  his obedience in this world.  Allah never misses rewarding the believer for his good deeds; He gives him reward in this world as well as the next. As to the disbeliever, he is only rewarded in this world for his good deeds, and when the Day of Judgment comes, he will have no good deeds to be rewarded for. Scholars have agreed that if the disbeliever dies upon disbelief, then he will have no reward in the Hereafter, and he will not be rewarded for any  of  his  good  deeds  performed  in  this  world.  This Hadith clearly mentioned that the disbeliever will be fed and  rewarded  in  this  world  for  what  he  did  of  good deeds  which  do  not  require  a  sound  intention  to  be accepted,  such  as  maintaining  ties  of kinship,  charity, freeing  a  slave,  hosting  guests,  and  similar  deeds.  However, if the disbeliever does such good deeds then enters Islam, then he will be rewarded for them in the Hereafter,  as  indicated  in  the  Hadith:  “You  embraced Islam   with   all   the   previous   good   deeds   you had performed.”

 

Hadith:

Abu  Dharr,  may  Allah  be  pleased  with  him,  reported that the Prophet, may Allah’s peace and blessings be upon him, said: “I see what you do not see.  Heaven is groaning, and it has a right to be groaning: there is not a space the width of four fingers in it but that there is an angel there placing his forehead in prostration to Allah, the Exalted”.

Hadith Grade: Hasan/Sound.

Brief Explanation:

The   Messenger   of   Allah,   may   Allah’s   peace   and blessings   be   upon   him,   said   [to   paraphrase   in explanation the meaning of another Hadith reported by At-Tirmidhi similar to the one here]: “I know and see things  that  you  do  not  know  and  see.  There  was a groaning  sound  in  heaven  like  the  sound  of  a  camel when  the  load  is  placed  on  its  back,  and  the  heaven had every right to groan. The reason for the groaning is that there is not a space of four fingers except that there is an angel in it who is prostrating his forehead before Allah,  the  Exalted.  By  Allah,  if  you  knew  what  I  know about  Allah’s  magnificent  majesty  (and  benevolence) and  the  severity  of  His  vengeance,  you  would  laugh little and weep much from fear of Allah’s absolute power and  domination.  You  would  not  enjoy  women  in  beds out of terror (of His anger and punishments), and you would go out to the open spaces and roads, crying out loud  in  prayer  to  Allah  the  Most  High  for  help  and mercy.”

 

Hadith:

“If  Allah  the  Almighty  loves  a  slave,  He  calls  out  to Jibreel  and  says:  ‘Verily,  Allah  the  Almighty  loves  so-and-so;   so love   him.’   So,   Jibreel   loves   him   and announces  to  the  inhabitants  of  the  heavens:  ‘Verily, Allah loves so-and-so; so love him;’ and the inhabitants of  the  heavens  (the  angels),  thus,  love  him,  and  then he  is  granted  acceptance  on  earth  (people  will  love him).” A narration of Muslim reads: The Messenger of Allah,  may  Allah’s  peace  and  blessings  be  upon  him, said: “Verily, if Allah the Almighty loves a slave, He calls Jibreel and says: ‘I love so-and-so; so love him.’ Jibreel, thus, loves him. Then Jibreel announces in the heavens saying:  ‘Allah  loves  so-and-so;  so  love  him;’  then  the inhabitants of the heavens (the angels) also love him; and  then  he  is  granted  acceptance  on  earth.  And  if Allah  hates  a  slave,  He  calls  Jibreel  and  says:  ‘I  hate so-and-so, sohate him.’ Jibreel, thus, hates him. Then Jibreel   announces   among   the   inhabitants   of   the heavens: ‘Allah hates so-and-so, so hate him.’ Then he becomes the object of hatred on earth”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

When Allah the Almighty loves someone, He calls out to  Jibreel –and  this  is  a  preference  for  him  over  the other angels–and says: “I love so-and-so, so love him.” So Jibreel loveshim and calls out to the inhabitants of the  heavens  that  Allah  loves  so-and-so,  so  they  too must love him. Then all the inhabitants of the heavens (the angels) love him. Then he is granted acceptance on earth, so he becomes loved by the people on earth from  among  the  believers  and  religious  ones.  When Allah hates someone, He calls out to Jibreel and says: “I hates so-and-so, so hate him.” So Jibreel hates him, in accordance with the hatred of Allah for that person. Then Jibreel calls out to the inhabitantsof the heavens and tells them that Allah hates so-and-so, so they too must hate him, and they, thus, hate him. Then hatred for  him  is  placed  on  the earth  and  he  becomes  hated and loathed by the people on earth.

 

Hadith:

Abu Hurayrah, may Allah be pleased with him, reported the Prophet, may Allah’s peace and blessings be upon him,  said:  “If  Allah  the  Almighty  loved  the  slave,  He would call Jibreel saying: ‘Allah the Almighty loves so-and-so, O Jibreel love him.’ So Jibreel would love him and   then   would   make   an   announcement   in   the heavens: ‘Allah loves so-and-so, therefore you should love him too.’ So all the dwellers of the heavens would love him, and then he would be granted the acceptance of  people  on  earth.”    A  narration  of  by  Imam  Muslim reads that the Messenger of Allah, may Allah’s peace and blessings be upon him, said: “If Allah the Almighty loved  the  slave,  He  would  call  Jibreel  saying:  ‘I  loves so-and-so,  O  Jibreel  love  him.’  So  Jibreel  would  love him  and  then  would  make  an  announcement  in  the heavens: ‘Allah loves so-and-so, therefore you should love him too.’ So all the dwellers of the heavens would love him, and then he would be granted the acceptance of  people  on  earth.  On  the  other  hand,  if  He  hated  a slave, He would call Jibreel and say: ‘I hate so-and-so, so  hate  him.’  Then  Jibreel  would  also  hate  him.  He (Jibreel)  would  then  announce  among  the  inhabitants of  heavens:  ‘Verily,Allah  hates  so-and-so,  so  you should hate him too.’ Thus, they would also start to hate him.  Then  he  would  be  inflicted  with  the  hatred  of people on earth”.

Hadith Grade: Sahih/Authentic.

Brief Explanation:

This   Hadith   explains   what   happens   when   Allah, Glorified and Exalted be He, loves a slave.If Allah the Almighty loved a person, He would call out to Jibreel, who is the noblest of angels, just as Muhammad, may Allah’s peace and blessings be upon him, is the noblest among  the  human  beings.  Allah  would  call  Jibreel saying:  “I  love  so-and-so,  O  Jibreel  love  him.”  So Jibreel  would  love  him  and  then  would  make  an announcement in the heavens: “Allah loves so-and-so, therefore you should love him too.” So all the dwellers of the heavens would love him, and then he would be granted  the  acceptance  of  people  on  earth.  Then  the inhabitants of earth would love him. On the other hand, if  Allah  hated  someone,  He  would  call  out  to  Jibreel saying:  “I hate so-and-so, so hate him.” Then Jibreel would also hate him. He (Jibreel) would then announce among the inhabitants of heavens: “Verily, Allah hates so-and-so,  so  you  should  hate  him  too.”  Thus  they would also start to hate him. Then he would be inflicted with the hatred of people on earth. It is a sign that Allah the Almighty loves the slave when s/he is accepted and loved by people.

 

Hadith:

Al-Nawwas ibn Sam‘an, may Allah be pleased with him, reported  that  the  Messenger  of  Allah,  may  Allah’s peace and blessings be upon him, said: “When Allah the Most High wants to decree an affair, He speaks with revelation, and the heavens start to shake and tremble out of extreme fear of Allah. And when the inhabitants of  the  heavens  hear  this,  they  will  be  shocked  and stunned, and they fall down in prostration to Allah. The first one to raise his head is Jibreel. Then, Allah speaks to him with revelation about whatever He wants. Then, Jibreel passes by the other angels, and every time he passes by one of the levels of the heavens, the angels ask him: ‘What did our Lord say, O Jibreel?’ Jibreel responds: ‘He said the truth, and He is the Most High, the Greatest.’ Then, all the angels say the same as Jibreel said. Thereafter, Jibreel brings the revelation to wherever Allah ordered him”.

Hadith Grade: Its chain of narrators is Dha‘eef/Weak.

Brief Explanation:

The   Messenger   of   Allah,   may   Allah’s   peace   and blessings  be  upon  him,  informs  us  in  this  Hadith  that when Allah speaks with revelation about whatever He pleases, the heavens start to shudder and shake, and the angels faint in fear and exaltation of Him. Then, the first one to raise his head is Jibreel, peace be upon him, and  Allah  speaks  to  him  whatever  He  wills.  Then, Jibreel  carries  the  revelation  to  wherever  Allah  wills. Whenever he passes through one of the heavens, the inhabitants ask him about what the Almighty Lord said and he replies that He told the absolute truth, and that He is Exalted High above everything and the Greatest above all great things.

 

Hadith:

Abu  Musa  al-Ash`ari,  may  Allah  be  pleased  with  him, reported  that  the  Prophet,  may  Allah’s  peace  and blessings  be  upon  him,  said:  “If  Allah  wills  to  show mercy  to  a  people,  He  takes  the  soul  of  their  prophet before  them,  thus  making  him  a  forerunner  and  an intercessor for them. Whereas, if He wills to destroy a people, He punishes them whilst their prophet is alive, witnessing  their  destruction,  thus,  consoling  him  by their   destruction   as   they   disbelieved   in   him   and disobeyed his orders.’”

Hadith Grade: Sahih/Authentic.

Brief Explanation:

As indicated by the Hadith, if Allah, the Almighty, wills good for  a certain  people,  He  causes their  prophet  to die before them, and thus he gets to Paradise ahead of them  and  becomes  their  intercessor. A  similar meaning was expressed in another Hadith, in which the Prophet, may Allah’s peace and blessings be upon him, said: “I shall be there at the Hawd (the basin) before you.” In other words, I will be there before you so as to get the  water for  you.  “And  if  He  wills  to  destroy  a people, He punishes them whilst their prophet is alive, witnessing their destruction.” This is similar to what had befallen the people of Prophet Nooh (Noah) and other prophets,  peace  be  upon  them.  It  is  as  if  Prophet Muhammad, may Allah’s peace and blessings be upon him, wanted to tell them about the favor and kindness of their Lord who sent him as a source of mercy for this Muslim Ummah. In the Qur’an, He says: {And We have not sent you except as a mercy to the worlds.} [Surat-ul-Anbiyaa:  107]  Allah,  the  Almighty,  promised  the Muslims  that  He  would  not  punish  them  while  the Prophet, may Allah’s peace and blessings be upon him, was  still  alive  among  them,  and  He  even  bestowed more of His favor and bounty upon them. He says: {But Allah would not punish them while you are among them, and  Allah  would  not  punish  them  while  they  seek forgiveness.} [Surat-ul-Anfaal: 33]

“Encyclopedia of Translated Prophetic Hadiths”

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John Doe

23/3/2019

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John Doe

23/3/2019

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John Doe

23/3/2019

Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.

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