Forty Hadith On Islam Imam Abu Bakr Al Ajurri

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Imam Abi Bakr Muhammad Ibn al-Husayn Ibn
‘Abdullah al-Ajurri [d.360H]
FORTY HADITH
on ISLAM
being a translation of ‘Kitab ulArba‘n’
The Messenger of Allah (3) said,
“May Allah illuminate the face, of the one

who hears my sayings and memorises it by
heart then he conveys it to the person who
did not hear it...”
Abi Dawid #3660 & Tirmidhi #2656, 2657, 2658
Forty Hadith
on Islam
Its Creed, Pillars, Lawful and Unlawful,

Piety and Righteousness
with Commentary
Imam al-Ajurri
[4.360H]
Dar as-Sunnah Publishers

B IRM IN G H AM
First Published in Great Britain, April 2017 / Rajab1438H
by Dar as-Sunnah Publishers
DAR AS-SUNNAH PUBLISHERS

PO. Box 9818, Birmingham, B11 4WA, United Kingdom
W: www.darassunnah.com
E: [email protected]
FE; [email protected]
© Copyright 2017 by Dar as-Sunnah Publishers

All rights reserved Worldwide. No part of this publication may be reproduced
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British Library Cataloguing in publication Data.

A catalogue record for this book is available from the British Library.
Title: Forty Hadith on Islam

by Imam, Abi Bakr Muhammad ibn al-Husayn ibn
‘Abdullah al-Ajurti [d.360H]
Translated from the original Arabic
ISBN 1-904336-52-3
Paper-back
First Edition 1438°4/2017°

Typeset by: Dar as-Sunnah Publishers
While every precaution has been taken in the preparation of this book neither the authors,
translators, nor Dar as-Sunnah Publishers, shall have any liability with respect to any
loss or damages caused nor do the views expressed in this book are necessarily held by
the publisher directly or indirectly by the instructions or advice contained in this book.
CONTENT
THE AUTHOR 14
FORWARD 17
AUTHOR’S INTRODUCTION 21
HADITH ONE
“Whoever Allah intends good for...” 27
HADITH TWO
“Seek Knowledge before it is Seized and Lifted...” 29
HADITH THREE
“Actions are by Intentions...” 31
HADITH FOUR
“Islam has been Built upon Five...” 34
HADITH FIVE
“The first person who spoke about the Qadr
in Basrah...” 37
HADITH SIX
“Verily the Creation of Each One of you is Brought
Together in his...” 44
HADITH SEVEN
“There is Not a Single Soul from among You except his
Place has been Written in either Paradise or Hell...” 47
HADITH EIGHT
“Verily this is a Farewell Speech, so what do you Instruct
us?...” 50
HADITH NINE
“The Qur’an has been Revealed from Seven doors
according to Seven Apmf..” 57
HADITH TEN
“The Ten Companions of Paradise...” 63
HADITH ELEVEN
“Verily Allah has Chosen Me and has Chosen my
Companions...” 65
HADITH TWELVE
“Faith is Speech of the Tongue, Actions...” 67
HADITH THIRTEEN
“My Nation will Break up into Seventy-Three sects...” 74
HADITH FOURTEEN
“This is My Ablution and the Ablution of the Messengers
who were Sent before Me...” 77
HADITH FIFTEEN
“Whoever is pleased to know the Wada’ of the
Messenger of Allah (38) then this is it.” 80
HADITH SIXTEEN
“I placed water for the Ghus/ of the Prophet ()...” 82
HADITH SEVENTEEN
“There are Five Things that whoever comes with them
on the Day of Resurrection...” 84
HADITH EIGHTEEN
“T will Teach you the Prayer of Allah’s Messenger...” 86
HADITH NINETEEN
“We were with the Prophet (38) when a man came in
and offered the Prayer...” 89
HADITH TWENTY
“The Prophet (8) Lead his Companions in Prayer...” 92
HADITH TWENTY ONE

“Whoever Throws an Arrow in the Path of Allah...” 94
HADITH TWENTY TWO

“Whoever makes Ablution as it has been commanded...” 97
HADITH TWENTY THREE

“Any man who has Wealth and does not give
Allah His rights from it...” 99
HADITH TWENTY FOUR

“T went to the Prophet (#8) whilst he was sitting
under the shade of the Kabah...” 101
HADITH TWENTY FIVE

“There is no sadaqah...” 103
HADITH TWENTY SIX
“The Messenger of Allah wrote a letter (detailing
the rules) of sadagah” 105
HADITH TWENTY SEVEN

“Whoever fasts during Ramadan, having faith and
expecting his reward (from Allah)” 109
HADITH TWENTY EIGHT

“The Fast was for Three days in Every month...” 111
HADITH TWENTY NINE

“A Month can be only Twenty-Nine Days...” 118
HADITH THIRTY
“Whoever intends to make Ala7 then let him hasten...” 121
HADITH THIRTY ONE

“If a person died without making Hay...” 123
HADITH THIRTY TWO

“Tbn ‘Abbas (radiyAllabu ‘anhuma) said about
the verse:...” 125
HADITH THIRTY THREE

“Guarding the Frontier for a Day in the Cause of Allah...” 127
HADITH THIRTY FOUR

“Strive in the Path of Allah far and near ...” 129
HADITH THIRTY FIVE

“Indeed the Friends of Allah are those who Pray...” 131
HADITH THIRTY SIX
“The Messenger of Allah (#8) Took Hand...” 135
‘My
HADITH THIRTY SEVEN
“The Religion is Advice (nasihah)...” 139
HADITH THIRTY EIGHT

“That which is Lawful is Clear and that which is
Unlawful is also Clear...” 141
HADITH THIRTY NINE

“There are Seven whom Allah, the Mighty and Majestic
will shade in His Shade...” 143
HADITH FORTY
“T entered the Masjid [and surprisingly found] the
Messenger of Allah (38) sitting by himself...” 145
PICTURE PLATES OF THE MANUSCRIPT 158
APPENDIX ONE
The Divine Decree (a+-Qadr) 173
APPENDIX TWO
The Ten Promised Paradise by
Allah’s Messenger (38) 188
BIOGRAPHICAL NOTES 197

INDEX OF SECTS 200
INDEX OF ARABIC WORDS 203
NOTES 208
THE AUTHOR
Imam Aba Bakr al-Ajurti
He is the Imam, the Scholar of Hadith, the Example, the Shaykh

of the Noble Haram, author of many beneficial works, trustwor-
thy and precise, the devout worshipper and the one who closely
followed the Sunnah: Abia. Bakr Muhammad ibn al-Husayn ibn
‘Abdullah al-Ajursi.
He was born in Baghdad in the year 264H or 280H at a time of

great political upheaval and social unrest. Baghdad was submerged
in innovation, superstitious beliefs and corruption which seemed to
worsen day by day, with the trend of abusing the Companions be-
coming dangerously prominent. The leaders and affluent were liv-
ing in luxury and religious decadence, not caring for the poverty in
which the majority of their subjects lived, nor the rampant disease
and illness that plagued the land. At the peak of this corruption,
in the year 330H, in order to save himself from the tribulations
of Baghdad, al-Ajurri moved to Makkah and died there in the year
360H after having lived there for some thirty years.
Despite the political and social condition of Baghdad at that time,

it was still great centre of religious learning, ibn Kathir remarked,
a
14
The Author
‘The scholars of Baghdad at that time were the world’, as such

al-Ajurri studied predominantly under its scholars, and for a short
time, some of the scholars of Mecca; this when he visited it before
finally moving there. His main field of study was hadith and figh.
Much of his teaching centred on correcting the religious and

spiritual problems of his era, coupled with the teaching of hadith
and fiqh, and his written works reflect these efforts.
= In the field of creed he authored, ash-Shari‘ah, an out-

standing work dealing with many essential aspects of the
Sunni belief; and a/-Ru’yah, dealing with seeing Allah in the
Hereafter.
= In hadith he authored a/-Arba‘n, al-Thamanin, Hikayat

alShafi’, Turng Hadith al-Ifk, Kitab al-Fitan and Akhbar Umar
ibn ‘Abdu'l-‘Aziz.
# In the field of morals and manners he authored, Akh/aq

Hamalatu’l-Quran, Akhlaq al-Ulema’, Akhlag
Abl al-Birr wa’l-
Tuga, Adab an-Nufus, al-Amr bi Luzim al-Jama‘ah wa Tark al-
Ibtida’, Kitab al-Tawbah, al-Tafarrnd wa’l-Uzlah, Husn al-Khulugq,
Fadl al-Tlm, and Sifatu’l-Ghuraba’.
= In the field of figh he authored, Zabrim an-Nard wa’l-

Shatranj wa’l-Malahi, Abkam an-Nisa’, at-TaHajjud, Mukbiasar
and an-Nasibah al-Kabir.
Amongst his teachers were: Abii Muslim al-Kajji, the Shaykh of

his age; al-Hasan ibn ‘Ali ibn ‘Alwial-Qattn, Ja‘far ibn Muhammad
al-Firyabi, Misa ibn Haran, Khalf ibn ‘Amr al-‘Ukbari, ‘Abdullah
ibn Najiyah, Muhammad ibn Salih al-‘Ukbari, Ja‘far ibn Ahmad ibn
15
FORTY HADITH ON ISLAM WITH COMMENTARY
‘Asim al-Dimashki, ‘Abdullah ibn al-‘Abbas al-Tayalisi, Hamid ibn

Shu‘ayb al-Balkhi, Ahmad ibn Sahl al-Muqri’, Ahmad ibn Misa ibn
Zanjaway al-Qattan, ‘Isa ibn Sulayman, Abi ‘Ali al-Hasan ibn al-
Hubab al-Mugri’, Abt al-Qasim al-Baghawi, and ibn Aba Dawid.
Amongst his students were: ‘Abdu’l-Rahman ibn ‘Umar ibn

Nahhis, Abu al-Husayn ibn Bishran, his brother Abi al-Qasim
ibn Bishran, al-Muqri’ Abi al-Hasan al-Hammami, ‘Ubaydullah ibn
Muhammad ibn Battah al-Ukbari, and Abii Nu‘aym al-Asbahani.
Many of the pilgrims also would sit in his circles and narrate from
him.
All his biographers concur on praising him and commending

his scholarly efforts and asceticism. Ibn al-Athir described him as
being a Hafiz as did al-Dhahabi.’
al-Khatib al-Baghdadi said about him, ‘He was a person possess-

ing religion, trustworthy and precise. He authored [some] works.”
Ibn Khallikan said, ‘He is the Shafi‘ legal jurist, the Scholar of
Hadith and author of the famous book, a/-Arba‘m (this is the book
in your hands). He was a righteous servant.
‘Ibn Athir, a/-Kamilfr’)Tarikh, vol. 7, p. 44; al-Dhahabi, Mukhtasar al-Ulaw, p

246,
2
Ibn Kathir, a/-Bidayah wa’l-Nibayab, vol. 11, p. 306; al-Dhahabi, Styar, vol. 16,
pp. 134-136.
3
Ibn Khallikan, Wafayatu’lAyan, vol. 4, p. 292; others such as ibn al-Jawzi
mentioned him amongst the Hanbalis.
*[Publishers Note] Biography taken from ‘TheJourney of the Strangers, Published

by Dar as-Sunnah Publishers, Birmingham, UK, 1*ed., 2009.
16
FOREWARD
All praise belongs to Allah, the Creator and the Sustainer of

the heavens and earth. He blessed the children of Adam with
knowledge and raised them in ranks accordingly. He raised from
mankind Prophets and Messengers to guide people to the truth,
concluding with the last of them, Muhammad (8); may the peace
and blessings of Allah be upon his Household, his Companions
and all those who tread the path of guidance until the Last Day.
Allah, the Most High, taught man that which he knew not.
Therefore know dear reader, may Allah have Mercy upon you,
whether you are new to the faith of Islam and commenced your
noble path in pursuit of sacred knowledge - or born as a Muslim
and want to increase your understanding of Islam - I ask Allah that
He enables you to persevere and continue in search of beneficial
knowledge that gives meaning to your life, for there is no deed more
virtuous than seeking knowledge. It is an endeavour that propels
towards praiseworthy ends and perpetuates means of salvation in
this world and in the Hereafter. Having the ability to understand
*
For any Arabic or foreign words please refer to the Index of Arabic words
provided at the back of this book p.203 .
17
religious text, to correctly apply Islamic teachings and be able to

separate contradictory aspects of one’s culture from religion, is
indeed a prized asset we should all aspire to attain.
The author, Imam al-Ajurti, may Allah have mercy upon him,
originally penned this text for new Muslims. He purposefully se-
lected forty Hadith and added his valuable explanation to them,
deeming them necessary and appropriate to know. Upon reading
this highly regarded work of Imam al-Aajurri, I did not fail to
realise how astute and staunch he was in defending the Sunnah
of al-Mustafa (#2) - the chosen one, and how he took great cate in
his commentary. He understood the complexity of matters new
Muslims face upon entering the fold of Islam; yet his intent went
much further than educating new Muslims and hence its relevance
to all Muslims who are new to learning and embarking on the path
to knowledge - thus making it an ideal gift. The topics covered
herein are not only essential, but form the basis of the religion
of Islam and therefore provide a pivotal dimension to the work.
Some of the topics covered in this book are faith, the five pillars
of Islam, ablution, prayer and its description, Hajj, fasting, the
lawful and prohibited as well as other vital acts of worship.
We have also added two very beneficial appendix to this work

that the reader will benefit from, Insha’Allah The first appendix
deals with the Divine Decree (4/+Qadr\ which we felt needed to
be added, as it provides a purposeful explanation for the reader
in getting a clearer in-depth understanding of this major article
of faith. The second appendix contains details regarding the Ten
Companions of the Prophet (4) whom where promised Paradise;
belief in them is also an integral part of Muslim’s creed. Being
a
concerned with knowing the Companions of the Prophet (4)

shows our love for them, our concern in wanting to learn from
18
Foreward
their lives and take from their experience and understanding of the
religion. They saw the Prophet (3), believed in him and witnessed
Divine Revelation coming down, attaining a unique strength of
faith and an indomitable position in our history.
Many scholars throughout Muslim history have put together

a compilation of Forty Hadith, some found more renown than
others, and this compilation is from amongst them. The content

was a delight to read and I feel it also makes for a great second-
ary school level education textbook, as well as being ideal to be
taught in Islamic seminaries (Madrasah). The translator managed
to capture the simple style of the Arabic content, making it easy
to read and comprehend. Each chapter is short and concise, giving
it an additional feature that makes it welcome aid in memorising
a
the text. Parents are especially encouraged to introduce this book

to their schooling children.
It is a sign of Allah’s acceptance and blessing, as well as a tes-

tament to the author’s wisdom and foresight that despite being
written over a thousand years ago, his Forty Hadith continues to
benefit and inspire people - developing, growing and strengthening
their Islam - addressing some of their needs and providing much
sought after advices. Everyone who reads through these pages will
certainly come to the same conclusion. The author’s expertise,
knowledge, sincerity and depth of comprehension are clearly
illustrated; for he was an Imam closely following the Prophetic
tradition, and therefore a reference for us.
This is the second text that Dar as-Sunnah is publishing of

this renowned Imam, the first work being “The Journey of the
Imam Ahmad records in his Musnad #4423 that ibn Mas’ud nar-
19
rated that the Messenger of Allah (3) drew a line in the sand and
said, “This is the Straight Path of Allah.’ He then drew lines to its
right and left, and then said, “These are other (straying) paths and
there are no other paths except that a devil is upon it and calling
to its way.’ Then the Prophet (@) recited the verse, “Verily, this
is the straight path, so follow it and do not follow other paths.”
{al-Maida, (6):153]
Know that when Allah loves a person, He gives him understand-

ing of religion, therefore strive to seek knowledge and be relentless
in seeking the truth, recognise the truth and you will recognise its
people. Allah, the Most High, said, “But as for anyone who desires
the Hereafter, and strives for it, with the (true) striving it deserves,
being a believer, the striving of such people will find favour (with
Allah).” [a/-Isra, (17):19]
Task Allah, the Most High, to keep us upon the Straight Path, the
Path of the Messenger of Allah that leads to Paradise, Amin.
I would like to take this opportunity to extend my heartfelt ap-

preciation and gratitude to the translator, as well as our dedicated
team at Dar as-Sunnah Publishers for their relentless efforts.
Indeed without the aid of Allah and thereafter the assistance of
those involved, this task would not have been possible. I pray
that Allah accept this effort from them all and recompense them
many-fold over. May Allah bless them all immensely and add this
to the scales of good deeds, Amin.
Abt Muhammad Tasaddaq

al-Thani 1438 AH
22°4 Jumada
21* March 2017
20
AUTHOR’S INTRODUCTION
With the Name of Allah, the

All-Merciful, the Most Merciful
The Shaykh, the Imam Abi Bakr Muhammad Ibn al-Husayn

al-Ajurti said:
All praise is to Allah in every condition. He is the One who

grants success. He is the One who guide towards the path of guid-
ance. May Allah’s peace and blessings be on His Messenger and
his Family. Allah is sufficient as a protector and blessed guardian.
As for what follows, a questioner asked about the meaning of a

hadith narrated on the Messenger of Allah oe) The hadith stated
that the Messenger of Allah (4g) said: “Whoever preserves for my
nation forty hadith’ related to its religion, Allah will resurrect that
person as an erudite and learned scholar.”
The meaning of this hadith has been narrated on the authority

of Mu‘adh Ibn Jabal (radiyAllahu ‘anh.
The meaning can also be found in the narration of Ibn ‘Abbas
"Hadith: p\. abadith, translated as the recorded speech, report, account. figh: a
narration describing the sayings, actions, character, physical description of the
Prophet Muhammad (ee).
21
(radiyAllahu ‘anhuma) when he said that the Prophet (8g) said:

“Whoever from this nation memorises forty hadith from the
Sunnah, then I will intercede for him on the Day of Judgment.’”!
Narrated on the authority of Aba Hurayrah (radiyAllahu ‘anhu)

that the Prophet (@g) said: “Whoever from this nation (wmah)
memorises forty hadith from the Sunnah, will come on the Day
of Judgment in the company of a group of scholars.”
The questioner asked: “You aware that the Prophet’s hadith are
numerous and uncountable. Many people of hadith, past and pre-
sent, have compiled many books about the hadith of the Prophet
(2). There are large numbers of texts about purification, prayer,
zakat and fasting, as well as, hay, striving in the way of Allah,
trade, marriage and divorce. In addition, there are a large number
of hadith about issues such as penalties, oaths, vows and many
other verdicts. The Prophet @g) educated his nation while moti-
vating and interesting them in subjects like the ethics of greeting,
sitting, eating and drinking, the ethics of dress, brotherhood and
the neighbourly affairs. There are also many other lengthy topics,
which are too numerous to mention. The people of knowledge
(Gm) and manners (adab) understood them. People had compiled
and taken an interest in the Sunnah, until some of those who
'
(FN)Ibn ‘Adi in a/-Kamilfi Du‘afah, 1/537, hadith is da‘if in the isnad is Ishaq
Ibn Najayh. Imam al-Bukhari ruled him as being munkar ul-hadith in a/Tarik
al-Kabir, 1/404 and al-Dhahabi has accused him of forging hadith in a/-Mughni
Jee Dua'fa # 579, Munkar ul-hadith with Imam al-Bukhari means it is not per-
missible to narrate hadith on him. Shaykh al-Albani said this is a description
for a liar and a person who falsifies hadith. /nva’, 3/359.
(TNyIbn ‘Adi in aKamil, 6/256, narrated this hadith. Daif in the isnad is ‘Amr
2
Tbn al-Husayn al-Hafiz ibn Hajr ruled ‘Amr Ibn al-Husayn as being (matruk)
in Tagrib al-Tabthib, #5012. Matruk with Ibn Hajr means the narrator has been
accused of forging hadith.
22
Author’s Introduction
compiled hadith were negligent about what we mentioned.”
It was said to the questioner: “There are some things you have
to mention. However there are other things you left out, perhaps
this was due to the inability of that person to gather or memorise
the Sunnah.’
Then questioner asked: ‘What are the forty hadith which if a

person has memorised, from the nation of Muhammad, they will
have a reward and great benefit? Is it enough or does it require
other than itr’
Al-Ajurti commented: ‘Know may Allah have mercy upon me

and you - then I contemplated about what you asked, and I do not
know of any other meaning for this hadith except one meaning
and Allah knows best. It was said: ‘What is itr’
Al-Ajurri further commented: ‘The people during the time of the

Prophet (#2) used to come to him from distant Arab communities
and villages. Small groups from every village and town accepted
Islam and learned what was obligatory upon them. They would
return to their people, teach them about Islam, and its belief, ac-
cording to that which the Prophet (@) had taught them. In addi-
tion, they also taught the people what has been made lawful (Aa/a/)
and unlawful (Sanam) for them. The people who learned from the
Prophet (4) used to tell their people that the Prophet toldus
such and such:
FES gee SY A Rel i\

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oil glee Sa lb 1
27,
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23
“It is not for the believers to go forth all at once to take

the field [in time of war]. For there should separate
from every division of them a group [remaining] de-
voted to obtaining deeper understanding in the religion
and warn [i.e., advise] the people, so when they return
to them, they might guard themselves against evil.”
[a/-Tawbab (9): 122]
This establishes, and Allah knows best, that whenever those

people came to the Prophet (g) they accepted Islam and learned
their religion. He would encourage them to memorise the
Sunnah if they were able do so, so that they could return to their
families and teach them what they had learned from the Prophet
(3).
The Messenger of Allah (4g) ordered the people by saying:
7
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Aue
“May Allah illuminate the face, of the one who hears

my sayings and memorises it by heart then he conveys
it to the person who did not hear it. Perhaps a person
who carries this speech has no understanding of its
meaning, and maybe the person carries this hadith to
a petson who understands it better.”
Muhammad Ibn Husayn said: ‘T did not find any other meaning
for this hadith other than this one. The hadith of the Prophet
>
Aba Dawid #3660, Tirmidhi, #2656,2657,2658, Ibn Majah #230,231,232,
Ahmad (3/225) and al-Humaydi #88. Shaykh al-Albani (may Allah shower
mercy upon him) ruled it as sahih in Silsih Abadith al-Sabibah, #430.
24
Author's Introduction
(4é) have numerous meanings. How can they be ignorant of the

Sunnah and the Messenger of Allah (4g) said:
fet 8 Je hang dah cb

“Seeking knowledge is an obligation on every Muslim.’”*
Concerning the verse,
Cte
eal °
feds
>e?e 4
22% “ie
ster OK
ad
gl geal 15s Ko BG
Ope
It is not for the believers to go forth all at once to take
the field [in time of war]. For there should separate
from every division of them a group [remaining] de-
voted to obtaining deeper understanding in the religion
and warn [i.e., advise] the people, so when they return
to them, they might guard themselves against evil.”
[al-Tawbab (9): 122]
Ibn ‘Abbas (radiyAllahu ‘anhuma) said: ‘A group used to come

from every Arab community to the Prophet (#g) in order to ask
him about the commandments and to gain understanding in their
religion. They would say to the Prophet (4g): “What do you order
us to do? Inform us about what we should say to our families
when we return to them.”
The Prophet (2) ordered them to be obedient to Allah and His

Messenger (2). The Prophet sent them back to their people
‘This hadith is hasan sahih
25
with the commandments of prayer and zakat. When they arrived

to their people they said: ‘Whoever accepts Islam is one of us.’
They would warn and enlighten them about the things which
Allah is pleased with, so much so, a man would leave (the religion
of) his mother and father. Whenever they would return to their kith
and kin they would caution them (about the Fire) and call them to
Islam (by giving them glad tidings of Paradise).°
Muhammad Ibn Husayn said: ‘It is a duty on the people who

went to the Prophet (4g) to educate their community; the Prophet
(48) said such and such, he has made this halal for us and has made
this haram for us. It is as if he encouraged them to memorise forty
hadith pertaining to the orders of their din and to learn more
about the duties upon them and Allah knows best. This is the only
meaning I understand for this hadith. If Allah wills.’
If the person says: ‘Can you write from the Sunnah forty hadith
for us that of which if we memorise and understand their meanings
they will benefit us? Furthermore, whoever hears them from us
will also gain benefit. We hope to gain the benefit that was previ-
ously mentioned in the hadith; the Prophet (@g) said: “Whoever
memorises for this nation forty hadith...” I say to you, I will try
to make an effort to compile forty hadith from the Sunnah that
will give you benefit in your din and, as well the person who hears
these hadith from you. It is necessary for you to seek knowledge.’
5
Tadbkirah al-Huffaz, 3/828, al-Mizan, 3/560, 1/532, Ibn Jarir in his Tafsir, 7/68
and al-Khatib in his 7arikh, 9/126.
The isnad is da‘if
26
HADITH ONE
“Whoever Allah intends good for...”
On the authority of Aba Hurayrah (radiyAllahu ‘anhu) who

said that the Messenger of Allah (38) said:
goes ae Si a-
cell 3 Aad 4 Sil og by
“Whoever Allah intends good for, He gives him an
understanding (yufagibx) in the religion.’”!
Al-Ajurti commented: ‘This indicates that whoever does not gain

an understanding in his religion then there is no good for him.’
If you say: ‘What is the description (si/ah) of the one whom

Allah has given understanding (/g/) in the religion in order to be
from amongst those who Allah (the Most Generous) has intended
pood for?
The Muslim who knows that Allah has confined the servant [to
I lis
servitude] with obligatory acts of worship (Sbadat) Therefore,
a person worships Allah through those actions as it has been or-
dered and not as one desires. Rather, person worships Him with
a
'
Ibn Majah, #220 and Tirmidhi, #2645.
It was ruled sahih by al-Albani, Sistah Ahadith al-Sabihah, #1194.
27
knowledge (4) that has been bestowed upon them. As a result,

an individual pursues knowledge in order to know how to worship
Allah, by way of performing religious duties (ada’ fara’id) and to
avoid His prohibitions (stinab maharim), for example, taharah, its
obligations (fara’id) and its voluntary acts (sunnah), what invalidates
it, as well as what is acceptable. Having knowledge of the five
prayers to Allah (the Most High) during the day and night. This is
accompanied by the way one performs them. In addition to this,
there is the knowledge of zakah and what is obligatory regarding
the fulfillment of Allah’s rights upon a person. The knowledge of
fasting and say, when are they obligatory. And, when they become
an obligation, what are the rulings and how are they performed.
Moreover, striving in the way of Allah in times of war, when is it
compulsory and what are from its rulings that one must adhere
to. The knowledge of earning gains, what is lawful from it and
unlawful in order to take the lawful and to avoid the unlawful with
knowledge.
This is the servant that knows the obligatory and non-obligatory

matters which their daily life revolves around. In addition to that,
this person shows kindness towards parents and knows the pro-
hibition of being undutiful towards them. They keep family ties
and know the prohibition of severing them. They understand the
importance of preserving the limbs that Allah has blessed them
with, this is a trust that Allah has placed upon the person to take
careof the body in accordance with what Allah has ordered, in
order to preserve [and fulfil the rights of] the bodily limbs. This
knowledge is numerous and is lengthy in explanation. It is, there-
fore, necessary to seek and act upon knowledge.
Know, may Allah have mercy upon you, about what the Prophet
(#2) has urged you to do, so that you may achieve goodness.
28
HADITH TWO
“Seek Knowledge befote it is Seized and

Lifted...”
On the authority of Aba Umamah al-Bahli (radi Mahu
‘anhuz) who said that the Messenger of Allah (3) said:
Sts GF Be Si Bs «
Hat SIS dale Rie
Ascally adh
:
Jee ath Js ally Saag sacl
«
sae tl 3 785 W 3 oh
“Seek knowledge (%#) before it is seized and lifted.
Then he joined his middle, index finger and his thumb.
At that time, he (8) said the scholar (a+ ‘Gim) and the
person who seeks knowledge (a/-muta‘allim) both share
in the reward (gr). There is not a better well-being in
the people after this.”
Al-Ajurri commented: ‘May Allah have mercy on me and you.

'
Ibn ‘Abdu’l-Bart in Jami‘ al-Bayan al-Tim, #137 and Ibn Majah, #228.
al-Albani has ruled this hadith as da‘f.
29 |
Observe what the Prophet (4) addressed you with. He @g) en-
couraged you to seek knowledge before the scholars die. There-
fore, know that the diminishing of knowledge is by the death of
its people. For that reason, the Prophet @) informed you that
the good is in the person who seeks knowledge and the one who
teaches it. Whoever is not from among one of these two people
then there is no good for him.
Grasp this and seek knowledge, it will remove ignorance (7ah/)

from you. Worship Allah with this knowledge desiring His great-
ness. Indeed it is an obligation upon you based on his (@§) saying:
Jes Je La lb
“Seeking knowledge is an obligation on every Muslim.”
And in addition to this His statement: “Seek knowledge

even if [it is] in China.”?
?
This hadith is hasan sahih
(TN) It was declared mawdii‘ by Suyiti and he spoke about this hadith in his
3
book a/-Lal? al-Masnu‘ah fi Abadith Mawdi‘at, 1/193. He mentioned that Ibn

‘Adi, Bayhaqi in Shu‘ab a/-Imdn, and Ibn ‘Abdu’l-Barr narrated this hadith. Ibn
Hibban said: “This hadith is batil da as/ /a bu (fabricated and has no origin)’.end
of Suyiti’s point.
30
HADITH THREE
“Actions are by Intentions...”
On the authority of ‘Umar Ibn al-Khattab (radiyAl/abu ‘anhu)

who said that the Messenger of Allah (48) said:
cS» asl, {i ey asl

2285
yp rie aniebyes A J
ol poll Sl Boag
tha dy let Sy
“Actions are [judged] by intentions (#yyah). And every
person will get that which he intended. So whoever
intended to migrate for Allah and His Messenger then
his migration (/irah) is for Allah and His messenger.
And whoever intended to migrate for some worldly
gain or to marry a woman then his migration is for that
which he intended.””!
Al-Ajurri commented: ‘May Allah have mercy upon us and you.
Bukhari, #1, Muslim, #1907, Aba Dawid, #2201, Tirmidhi, #1647, Nasa’,
'
1/59 and others
31
This hadith is a foundation (as/ from the principles of Islam (us#/

al-din). It is not permissible for any Muslim to perform any duty
that Allah has made incumbent upon them or to draw nearer to
Him by means of obligatory acts except with a sincere (kbdisa)
and truthful intention (#iyyah al-sadiqa). This action should be free
from showing off (riya’) and the desire of fame (suma'). Instead, it
should be performed only seeking Allah's reward. Furthermore,
this action ( should be free of prescribing partners with Allah,
because Allah only accepts actions, which are done sincerely for
His sake regardless of any reward in this life. The scholars did not
differ concerning this point.
If you were to ask what this hadith means in regards to the

migration bijrab), it would be said to you: ‘When the Prophet
(4) made ijrah from Makkah to Medinah, making hyrah was made
obligatory upon the entire Muslim community . All of the Muslims
residing in Makkah had to migrate and leave their families, close
relatives and homes behind. They performed this act desiring
Allah’s face (sincerely for His sake) and nothing else. Allah praised
the people who performed the /irah with this description in more
than one verse in the Qur’an. To the contrary, Allah criticised the
people who stayed behind without a valid excuse. The excuse for
the person who did not perform /irab was his inability to do so.
A man left Makkah with the outward appearance of performing

bijrah. The toad he was travelling was crowded and his intention
was not for Allah and His Messenger. Rather his intent was to
marry a woman who migrated before him. This person wanted to
marry this woman and achieve some worldly gain, so he was not
considered to be among the ones who migrated (muhajirin). Even
though he travelled from his homeland and the road was crowded
32
“Actions are by Intentions...”
with people, his intention was different from the intention of the
muhajiran. Their goal was to please Allah and His Messenger while
his goal was to marry Umm Qays. For this reason he was named
Muhajir Umm Qays and Allah knows best.’
33
HADITH FOUR
“Islam has been Built upon Five...”
On the authority of Ibn “Umar (radi ‘anhuma) who

said that the Messenger of Allah (88) said:
a4 4-7 oF Te sa],
Ng
Wa «
BNI ALY gh
sagt: Se sey og
He ne
(93 ‘
7)
a ‘
Gy
363 Els els

Sel eg «
Shes A
“Islam has been built upon five (pillars): testifying that
there is none worthy of worship except Allah and that
Muhammad is the Messenger of Allah, the establishing
of the prayer, paying the zakah, fasting the month of |
tamadan and making the pilgrimage to the House.”"
Al-Ajurri commented: ‘If you understand the meaning of this

hadith then you will have understanding of the religion, if Allah
wills.’
!
Bukhari, 1/47, Muslim, #45, Tirmidhi, #2609 and others
34
“Tslam has been built upon five...”
Know the value of the first command the Prophet (:B8) was
sent with. This command was the order to call the people to the
shahadah, there is none worthy of worship except Allah and that
Muhammad is the Messenger of Allah. Whoever says the shahadah
sincerely (sddigan) from his heart (ga/b) and dies upon that will
enter Paradise (jannab). After the people accepted the shahadah, the
prayer was made an obligation upon the Muslims. The Muslims
established the [five daily] prayers, then made /yrah to Medinah.
After the hijrah, other acts of worship were made obligatory on
them in stages. Whenever an obligation was placed on them, they
would accept it, like the obligations of fasting during the month
of Ramadan and the payment of zakah. After those two require-
ments were established, hay was made obligatory for the person
who has the ability to perform it. So when they believed in these
duties and carried them out, Allah said,
&,
Kn SOLIS TSA
“ae ire
olay!
Case 2.9 Gad Me Cicily
“This day I have perfected for you your religion and
completed My favour upon you and have approved for
you Islam as religion”
|at-Mai’dah (5): 3]
The Prophet (38) said:
ust de PLYog
“Islam has been built upon five.”
Whoever abandons an obligation from these five duties has de-

nied and disbelieved in all of the five pillars. Because of his denial
(juhd) and disbelief (Aur), tawhid does not benefit this person.
35
The Prophet (3g) said:
SB ‘Shall ag fd SN Be Ai ois acl

of
&
“Between the servant and disbelief (kufr) is the aban-
donment of the prayer. Whoever leaves off the prayer
has disbelieved (Aafar).””
Ibn Mas‘id (radi Habu ‘anbu) said: ‘Allah has likened zakah with
salah [prayer]. The person who does not pay zakah then there is
no salah for him.”
After the Prophet (4) demise, the people of Yamamah quit pay-
ing zakah. The people of Yamamah said: ‘We will pray and fast but
we will not pay z¢kah on our wealth.” Abi Bakr (radiyAllahu ‘anhu)
and all of the Companions fought the people of Yamamah until
they killed some of them and others were placed in prison. Abu
Bakr (radiyAlahu ‘anhu) said: “You bear witness that your causali-
ties are in the Fire and ours are in Paradise.’ All of this took place
because Islam is [built on] five pillars and some of the pillars are
not accepted without the performance of the others. I advise you
to strongly understand this point!
?
Muslim #134, Abi Dawiid #4678 and Tirmidhi #2620.
[TN] in the text of the hadith found in Muslim the word ‘shirk’ is added
before the abandonment of prayer.
36
HADITH FIVE
“The first person who spoke about the

Qadr in Bastah...”
It is narrated on the authority of Yahya ibn Yamur that

the first man who discussed Qaar in Bastah was Ma‘bad al-
Juhani. I [Yahya] along with Humayd ibn ‘Abdu’l-Rahman
al-Himyari set out for pilgrimage or ‘Umrah and said: ‘Tf it
should so happen that we come into contact with anyone of
the Companions of the Messenger of Allah (48), we shall
ask him about what is being talked about concerning Qadr.’
Unexpectedly, we came across ‘Abdullah ibn “Umar ibn

al-Khattab while he was entering the wasjid. and my friend
I
surrounded him. One of us was on his right side and the other
stood on his left. I expected that my friend would authorise
me to speak [for both of us].
Therefore, I said: O Abi ‘Abdu’l-Rahman [Abdullah ibn

‘Umar], there have appeared some persons in our land who
recite the Qur’an and pursue knowledge.’ Then, after ex-
37
plaining their affairs, I said: ‘They claim that there is no such

thing as Divine Decree and all events are new [to everyone,
including Allah]. (‘Abdullah ibn ‘Umart] then said: When you
happen to meet such persons, tell them that I have nothing
to do with them and they have nothing to do with me. And,
verily, they are in no way responsible for my belief.’ ‘Abdullah
ibn ‘Umar then swote by Allah and said: ‘If any of them [who
does not believe in Divine Decree] had with him gold equal
to the bulk of the Mountain of Uhud and then he should
Spend it [in the way of Allah], Allah would not accept that
from him unless he affirms his faith in Divine Decree (gadn\.’
He then said: “My father ‘Umar ibn al Khattab told me that
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‘One day while we were sitting with the Messenger of
Allah (8g), there came before us a man with extremely
white clothing and extremely black hair. There were no
signs of travel on him and none of us knew him. He
[came and] sat next to the Prophet (38). He supported
his knees up against the knees of the Prophet (48) and
put his hands on his thighs.
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He said: “O Muhammad, tell me about Jslam,”
The Messenger of Allah (3§) said: “Iskim is to testify
that there is none worthy of worship except Allah and
that Muhammad is the Messenger of Allah, to estab-
lish the prayers, to pay the zakat, to fast [the month of
Ramadan], and to make the pilgrimage to the House if
you have the means to do so.”
He said: “You have spoken truthfully [or correctly].”
We were amazed that he asks the question and then he
says that he had spoken truthfully. He said: “Tell me
about iman.”
He [the Messenger of Allah (38) responded: “Tt is to
believe in Allah, His angels, His books, His messengers,
the Last Day and to believe in the Divine Decree, [both]
the good and the evil thereof.”
He said: “You have spoken truthfully.”
He said: “Tell me about al-Tbsan.”
He [the Prophet] answered: “It is that you worship
Allah as if you see Him. And even though you do not
seeHim, [you know] He sees you.”
He said: “Tell me about the time of the Hour.”
He [the Prophet (48)] answered: “The one being asked
does not know more than the one asking,”
He said: “Tell me about its signs.”
He answered: “The slave-girl shall give birth to her
master, and you will see the barefooted, scantily-clothed,
40)
“Thefirstperson who spoke about the Qadr in Basrah...”
destitute shepherds competing in constructing lofty

buildings.”
Then he went away. I stayed for a long time.
Then he [the Prophet (4§)] said: “O “Umar, do you know
who the questioner was?”
I said: “Allah and His Messenger know best.”
He said: “It was [the Angel] Jibril who came to teach
you your religion.””!
Al-Ajurri commented: ‘May Allah shower mercy on me and

you. Know that the Prophet (4) taught you your religion in this
hadith. Indeed Jibril (‘a/ayhi-salam) only questioned the Prophet (28)
in the presence of his Companions only desiring to teach them the
affairs of their religion. It is important for the Muslims to know
the matters of their religion. As for Jibril’s question about Islam,
we previously explained its meaning in the hadith before this one.
Now as for iman, then it is duty for every Muslim to believe in

a
Allah, all of the angels, and all of the Books that Allah sent to His
messengers. In addition to this, it is an obligation for every Muslim
to believe in every single one of the Prophets, the resurrection
after death, Paradise (jannah) and Hellfire (jahanam). Moteovet,
every Muslim has to possess belief in that which has been reported
in authentically reported in the Sunnah and reports of the Salaf.
Likewise, the belief in the a/Strat (the Bridge), a/-Mizan (the

Balanced), a/-Hawd (the Pond), a/-Shafa‘ah (the Intercession), the
punishment in the grave, and the people who will exit the Hell-fire
'
Muslim, #8, Titmidhi, #2610, Aba Dawid, #4695, al-Nasa’i, 8/97 and others
on the authority of “Umar ibn al-Khattab (n Habu ‘anha). Bukhari, 1/106, 115,
Muslim, #9 and others on the authority of Abii Hurayrah (radiyAllahu ‘anhn).
41
and enter Paradise, the Last Hour’ and other things of which the
people of truth believe from the people of knowledge and which
the people of desires, bid‘ah and misguidance reject.
The Prophet (4) has warned his s#mah about these types of
people. Along with this, the Prophet’s (4) Companions, the sabi‘un
and the scholars of Ab/u’/-Sunnah have warned us from the people
of desires, innovation and misguidance.
Every Muslim has to believe in the Qadr, its good and bad.’ Every
Muslim should disassociate himself from those people who deny
the Qadr (its good and bad things that befall them), just like Ibn
“Umar (radiyAllahu ‘anhu) disassociated himself from similar people.
As for Jibril’s question “Zé// me about al-Thsan”, the Prophet (8)

replied: “Tt is thatyou worship Allah as ifyou see Flim. And even though
_you do not see Flim, [you know] Fe seesyou.” Be conscious that whoever
worships Allah sincerely knows that Allah is aware of their actions.
Allah knows that which is inward and outward from the servant,
matters which the servant conceals or displays. Allah knows that
which you intend for Him and other than Him. He knows the
fraud of the eyes, and all that the breasts conceal.
Allah is very well aware of your condition, so beware! Whoever

maintains this in his heart and is conscious of this, [truly] fears
Allah. Then this person fears Allah and worships Him as he has
[Publishers Note] See ‘A textbook on orthodox Sunni creed - The Creed of

2
al-Wasitiyyah’, p86-91, published by Dar as-Sunnah Publishers, Birmingham,

UK, 1st ed 2009, for a detail discussion.
3
See Apendix One of this book p70-79 for a detail discussion on a/Qadr (the
Divine Decree)
42
“Thefirstperson who spoke about the Qadr in Basrab...”
been ordered. If you become heedless of this then take into ac-
count that Allah sees you and to Him you will return, then He
will inform you about that which you used to do. Take heed of
the negligence in your heart and wotship Allah as you have been
commanded and not as you desire. Seek assistance in Allah and
hold on to His rope. The rope of Allah does not patt from the
person who resorts to it. This rope guarantees guidance to whoever
holds on to it towards the straight path.
43
HADITH SIX
“Verily the Creation of Each One of You

is Brought Together in his...”
On the authority of ‘Abdullah ibn Mas‘td (radiyAllahu ‘anhu)

who said: ‘The Messenger of Allah (#¥) is the truthful and
the [one who we] believed [in], narrated to us:
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44
“Verily the creation of each one ofyou 1s brought together in his...”
“Verily, each of you is brought together in his mother’s

abdomen for forty days in the form of a drop of fluid.
Then it is a clinging object for a similar [period]. There-
after, it is lump looking like it has been chewed for a
a
similar [period]. The angel is then sent to him and he

breathes into him the spirit. He is also commanded
to issue four decrees: to record his sustenance, his life
span, his deeds and [whether he will be] unhappy [by
entering Hell] or happy [by entering Paradise]. [I swear
by Allah, other than Whom there is no God}, certainly,
one of you will definitely perform the deeds of the
people of Paradise until there is not between him and
Paradise except an arm’s length and then what has been
recotded will overtake him and he shall perform the
deeds of the people of Hell and enter it. And, certainly,
one of you will definitely perform the acts of the people
of Hell until there is not between him and Hell except
an arm’s length and then what has been recorded will
overtake him and he shall perform the deeds of the
people of Paradise and enter it.’””’
O questioner, it is necessary for you to know that Allah has

already decided the servants’ provisions. Every servant takes
his just due. It does not increase nor does it decrease from what
has been decreed. In addition to this, the servant’s lifespan has
already been decided. Nobody exceeds his duration nor does he
lessen it before its fixed time. Allah has written the good and bad
deeds that the servant will perform. Moreover, Allah has written
'
Bukhari, #417, Muslim, #2643, Aba Dawad, #2643, Tirmidhi, #2138, Nasa’i,
7/29 and others
45
FORTY HADITH ONISLAM WITH COMMENTARY
whether he is from those who are happy or unhappy. Therefore,

every setvant of Allah proceeds towards the affair that has been
decided for him. Belief in this is an obligation (wajib) and whoever
does not believe in this is a disbeliever.
46
HADITH SEVEN
“There is Not a Single Soul from among

You except his Place has been in
Wr
either Paradise or Hell...’ itten
On the authority ‘Ali Ibn Abi Talib (radiyAllahu anhu who

said:
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jas.)
47
“We were accompanying a funeral procession in Bagi‘

al-Ghargad. The Prophet (4) came to us and sat and we
sat around him. He had a small stick in his hand, then
he lowered his head and started scraping the ground
|
with the stick.

He then said: “There is none among you, nor any
person created, but has a place either in Paradise or in
Hell assigned for him and it is also determined for him
whether he will be among the blessed or wretched.”
A man said: ‘O Allah’s Messenger! Should we not
depend on what has been written for us and leave the
deeds, as whoever amongst us is blessed will do the
deeds of a blessed person, and whoever amongst us
is wretched, will do the deeds of a wretched person?’
The Prophet (8) said: “The good deeds are made easy
for the blessed, and bad deeds are made easy for the
wretched.”
Then he recited the verses:
“As for he who gives [to others] and fears Allah, and
believes in the best [reward]. We will ease for him the
path towards [ultimate] ease. But as for he who with-
holds and considers himself free of need. And denies
the best [reward], We will ease for him the path towards
difficulty.” [a/-Layl (92): 5-10].
Al-Ajurri commented: ‘May Allah have metcy upon you. Know
"
Recorded by Aba Dawid, #4607, Tirmidhi, #2678, Ibn Majah, #42, #43,
Darami, 1/44, Hakim, 1/95, Bayhaqi, 10/114, Munagib al-Shaft, 1/11, Ahmad,
4/162-167, Ibn Hibban, #5, al-Baghawi, #102 and others,
This hadith has been ruled as sahih by Hakim and al-Albani.
48
“There is not a single soulfrom among you except his place...
that belief in this aspect of the Qadr? is an obligation. The serv-

ant of Allah has been ordered to be obedient to Allah, and has
been ordered to refrain from disobedience and what has been
prohibited.
Allah grants success in obedience to whomever He loves and He

decrees disobedience on the person He desires without wronging
them.
Zz
2183 tye cons te

He allows to go astray whom He wills and He guides
whom He wishes.
joes Bs Jak We Ss 9
He will not be asked about that which he did, but rather
they will be asked about their deeds.
The most beloved to Allah from His servants are the obedient
and the one who orders obedience. This is by the success that
Allah grants His servants. Allah has rebuked the servants from
disobedience. He has intended for His creation to hate disobedi-
ence and not to order it.
This is the path of the people of knowledge from the Compan-

ions, the 7abiin and whoever follows them in good among the
leaders of the Muslims.
Ibn ‘Abbas (radiyAllahu ‘anhuma) said: ‘The Qadr is the structure

(nizam) of Tawbid. Whoever believes in Allah and in Qadr, then
this belief is the trustworthy stronghold (‘aunva al-wuthqa) that
will never break. And, whoever believes in Allah and not in Qadr,
then this person’s disbelief in the Qadrhas decreased his Tawpid.”
2
See Apendix One of this book p.172 for a detail discussion on a/Qadr (the
Divine Decree)
49
HADITH EIGHT
“Verily this is a Farewell Speech, so what

do you Instruct us?...”
On the authority of both ‘Abdu’l-Rahman ibn ‘Amr al-

Sulami and Hujr ibn Hujr al-Kala4 said:
atid Jos
35
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50
“Verily this is a Farewell Speech, so what doyou Instruct us?...”
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BAS tints 58
‘We went to visit al-‘Irbad ibn Sariyah (7 Yahu ‘anhn).

He is from among those that the verse:
“Nor [is there blame] upon those who, when they came
to you [O Prophet with the request] that you might
provide them mounts, you said: ‘I cannot find anything
for you to ride upon. [a/-Taubah (9): 92]
was tevealed about. When we visited him, he was sick.

Thus, we said to ‘Irbad: ‘We have come as visitors and
seekers of knowledge.’ ‘Irbad said: ‘The Prophet (8)
lead us in far prayer, then turned towards us after he
finished. Subsequently, He delivered an admonition
that made our hearts fearful and our eyes tearful. A
person said: ‘O Messenger of Allah, it is as if it were
a farewell admonition, so advise us.’ He said: “I advise
you to have éaqwa' of Allah and to listen and obey even
'
The word taqwa is a derivative of the word “#aga’ from the root word ‘waga’,
which means, ‘he protected himself from that which harms him.’ Essentially,
this is what éagwd is - a protection from that which harms the self.
Hasan al Basti, (rabimaullah) said: “The ones who have fagwa protect them-
selves from what Allah has prohibited and act upon what He has commanded.
Taqwa remains with them until they forsake many /a/d/ things fearing that they
could be ha
Abi’l-Darda, (radiyAahu ‘anhu) said: ‘The complete form of éagwd is to fear
51
if a slave isa leader over you. Certainly, the one who

will live among you will see lots of differences. So stick
to my Sunnah and the Sunnah of the right-principled
and rightly-guided successors. Bite onto that with your
molar teeth. And avoid newly-introduced matters. Ver-
ily, every heresy is a going astray.””
Al-Ajurti commented: ‘There is an abundance of knowledge
Allah so much that one begins to fear Him from the potential sin, as a mustard
seed and until one leaves what might be 4a/a/in the fear that it could be haram
based on the verse, So whoever does an atom’s amount of good, he will see it;
and whoever does an atom’s amount of evil, he will see it,’ So do not prohibit
any goodness and act upon goodness. Do not underestimate any evil and pro-
tect yourself from it,’
Abi Hurayrah (radipAllahu ‘anbu) was asked about taqwa so he asked the ques-
tioner whether he had trodden a thorn infested path. The man said he did. Aba
Hurayrah asked him how he walked on it. The man said: When I saw a thorn, I
kept away from it because I might be pricked by it.” Aba Hurayrah (radiyAllahu
‘anhu) said, “That is exactly what means (to take actions to avoid sins),’
Ibn Rajab said: ‘The essence of faqwais to make a shield (which guards) against
Allah’s anger and punishment. That shield is to obey His commandments and
abstain from His prohibitions...’ Jami‘ ul-Ulam al-Fikam: [190/191].
The éabit ibn Habib said: ‘Tagua (piety) is that you act in obedience to
Talq
Allah, and hope in His mercy, upon a light from Him; and saqud is leaving acts
of disobedience to Allah out of fear of Him, upon a light from Him.’ Related
by Ibn Abi Shaybah in ‘Kitab ull #99 and it was declared Sapih by Shaykh
al-Albani.
For a detail discussion on laqwa and its many benefits please refer to the
book, ‘The Benefits of Fearing Allah of al-Uthaymin’ published by Dar as-Sunnah
Publishers 2010.
Recorded by Abi Dawid, #4607, Tirmidhi, #2678, Ibn Majah, #42, #43,
*
Darami, 1/44, Hakim, 1/95, Bayhaqi, 10/114, Munagib al-Shafti, 1/11, Ahmad,
4/162-167, Ibn Hibban, #5, al-Baghawi, #102 and others.
This hadith has been ruled as sahih by Hakim and al-Albani,
52
found in this hadith. Every Muslim needs this knowledge and

should not be ignorant concerning it. From the knowledge of
this hadith is the Prophet (4%) ordered the Companions with that
which Allah ordered them with tagwa. Nobody knows about the
fear of Allah except by knowledge. Some of the rulers have said:
‘How can someone be God-fearing and he does not know about
that which he fears?’
‘Umar Ibn al-Khattab (radiyAllabu ‘anhu) said: “No one conducts

business in our marketplaces except the person that has an un-
derstanding of his religion. Otherwise he devours mba [Interest].’
Al-Ajurti further says: ‘It is incumbent on every Muslim to fear

Allah in His obligations and prohibitions.’
Also from the knowledge of this hadith is that the Prophet (3g)
commanded his Companions to hear and obey every leader that
has authority over them, whether he is a black slave or non black
slave. There is no obedience except in that which is good. As a
result, the Messenger of Allah (4) taught his Companions that
there will befall much differing among the people. He ordered
them to stick to his Sunnah and the the sunnah of the right-prin-
cipled and rightly-guided successors. The Prophet (4%) exhorted
his Companions to stick to his Sunnah with a strong adherence.
This is similar to a person who bites down on something with his
molar teeth not wanting it to slip away from him.
It is compulsory for every Muslim to follow the Messenger of

Allah’s () Sunnah, and he should not do any actions except by
his Sunnah and the Sunnah of the right-principled and rightly-
guided successors: Abi Bakr, ‘Umar, ‘Uthman and ‘Ali (radiyAllahu
53
anhu), Also, no Muslim should turn away from the sayings of

the Prophet’s (4) Companions as their sayings give guidance, if
Allah wills.
Abmad #833-871 records that ‘Ali said, Should I not inform you of the best
*
of this nation after its Prophet? Abi Bakr.’ Then he said, ‘Should I not inform
you of the best of this nation after Abi Bakr? ‘Umar.’ The isnad is hasan.
Ahmad #922-1030 records that ‘Alt said, ‘Should I not inform you of the best
of this nation after its Prophet? Abi Bakr. The best of this nation after Abi
Bakr is Umar. After this Allah placed goodness wherever He wished.’ This is
sahih. Many narrations from ‘Ali concerning this are recorded by ibn Abi ‘Asim,
al- Sunnah #1200 1221.
cf. Albani, Zila/ al-Jannah #1200+ and Arna‘it, Tabgig Musnad.
Bukhati #3671 records that Muhammad ibn al-Hanafiyyah asked his father
All), Which people are best after the Messenger of Allah (3) He replied,
“Abii Bakr.’ He asked, ‘Then who” He replied, “Umar.’ He said, ‘I feared that
he would then say ‘Uthman, so I said, “Then you?” He teplied, ‘I am just a
man amongst the Muslims,’
The author,
Mami‘ Fatawa, vol. 4, pg;
422 quotes this hadith and states that
it is reported via approximately eighty routes from ‘Ali.
fbn “Umar as recorded by Bukhari #3655-3698, ‘During the time of the
Prophet (4%) we would not equate anyone with Abii Bakr, then ‘Umar, then
‘Uthman, then we would leave the Companions of the Prophet, not declaring
some to be superior to others,’ Ibn Abi ‘Asim #1193 has the additional word-
ing, “This reached the Prophet (%) and he did not object.’
cf. Albani, Zi/a/ al-Jannab #1190+ and the author’s, Minha al-Sunnab, vol. 6,
pp. 153-154
Khattabi, Maahim al-Sunan, vol. 4, pg. 279, said, ‘The explanation of this - and
Allah knows best - is that he was referring to the seniors and elders amongst
them, those whom the Messenget of Allah (3) would go to for advice when a
matter concerned him. At that time ‘Ali was still young, Ibn “Umar did not mean
tode dis atd “Ali, may Allah ennoble his f. €, or to deny his llenc
fter ‘Uthman his exe enc tl nd was not denied by ibn
‘Uma v other Companion. They o ly differed about whether Uthm
before him the majority of the Salaf were of the view that ‘Uthmin did
before and the majority of the people of Kifah wete of the opinion that
Ali came before ‘Uthman, may Allah be pleased with them both. >
54
Furthermore, from the knowledge of this hadith is that the

Prophet warned his Companions from bd‘ah [innovation in
the religion] and taught them that it is misguidance. a
Thus, every person who does an action or says a word that does
not coincide with the Qur’an, the Prophet’s (4) Sunnah, the sun-
nah of the right-principled and rightly-guided successors, or the
sayings of his Companions (radiyAllabu ‘anhu) is a bid‘ah. Bid‘ah is
a misguidance and is rejected from the person who says or does it.
Lastly, from the knowledge of this hadith is the statement of

‘Irbad ibn Sariyah (radiyAllahu ‘anhu): “The Prophet (3B) delivered
an admonition that made our hearts fearful and our eyes tearful.”
Al-Ajurti commented: ‘Make a distinction in this speech. He

(Irbad) did not say we cried out and wailed from the speech. In
addition to this, he did not say we beat our heads and smacked
our chests. Moreover, he did not say we danced and boogied like
many of the ignorant people do. They cry out loudly, wail and
shake when they hear an exhortatory talk or lecture. All of these
acts ate from Shaytan playing with them. All such actions are an
innovation and misguidance.
It is said to the person that does this: ‘Know that the Prophet
(#) is the most truthful in delivering a speech, the most sincere
of advisors to his nation (mah), and the most tenderhearted of
people. Along with this, his companions are the most softhearted
of people and better people than those who come after them. The
person with common sense does not doubt this.
The Companions did not wail or moan when the Prophet

(4) addressed them. Also, they did not dance. If any of this was
55
correct, then they were the most befitting of people to do it in

the presence of the Prophet (3). On the contrary, these actions
are a bid'ah, false and evil. Pay attention and stick to the Prophet’s
(8) Sunnah, the Sunnah of the tight-principled and rightly-guided
successors and his Companions.
56
f
s
HADITH NINE
“The Qur’an has been Revealed from

Seven Doors according to Seven Apruf..”
On the authority of ‘Abdullah ibn Mas‘td (radiyAMahu ‘anhu)

who said: “The Prophet (8) said:
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“The first book came down in one complete chapter

in one form. The Qur’an has been revealed from seven
doors according to seven afruf: restraining, commend-
ing, lawful, unlawful, wubkam, mutashabib', and parables
'
‘The scholars have differed concerning the meaning of mubkam and mutashabib.
Qadi Abi Ya‘la has mentioned four opinions in his book %ddab. =
57
(amthal). Thetefote, do what you have been commanded

and stay away from what you have been prohibited.
Also, take a lesson from His parables in the ufan, Act
by the mubRam of the book and believe in the mutashabih.
Say: “We believe in everything from that which is with
our Lord.’”
1 The mubkam is clear and does not need explanation. The mutashabih needs
explanation.
2. The mutashabih is that which is difficult to comprehend for the layman,
but not for the scholars. This is similar to verses that outwatdly contradict each
other but do not.
a od ere
ae sage Vail
“Verily you guide not who you like.”
[alQasas (28) 56}
and the verse,
Dredd pire 565

“Verily, you are indeed guiding (mankind) to the straight path.”
[al-Sburdé (42): 52}
The first verse refers to the success of one’s actions and the second refers
to a proof and lead to the truth.
3. The mutashabih are the letters that are unconnected and found at the be-
ginning of the surahs (ie. Alf Lam Mim, Alif Lam Ra, etc.) The mupkam are
letters other than these.
4. The mubkam are the verses of the halal, baram, promises, and punishments.
The mutashabih axe the verses of stories and parables. Basically, the mukbam on
this opinion are the verses that establish verdicts and the mutashdbib are the
verses that do not.
?
Ibn ‘Abdu’l-Batr in af-Tzambid, 8/275, Tahawi in Muskil Athar, 4/184, Ibn Jatir
in his Zafsir, 1/30, Hakim, 1 /553, Ibn Hibban, #1784, Ahmad, 1/445 and others.
This hadith is not authentic but weak and Allah knows best
58
“The Qur'an has been revealedfrom Seven doors according to Seven Abruf...”
Al-Ajurti commented: ‘May Allah His shower mercy on you.

Acknowledge that it is a duty on you to know that the Qur’an
descended in Laylatul Qadr during Ramadan to the heavens of
the earth to Bayt al-‘Tzzah complete. Then, it came to Muhammad
(4) in a period of twenty some odd years.
The word abrufrefers to the seven dialects that the Qur’an was
revealed in. The Prophet (4) used to teach (the Qur’an) to every
tribe that which related to their dialect. It is not suitable for some
people to render faulty some recitations over others. To the con-
trary, it is an obligation for every person who reads in a dialect to
stick to it and to memorise it. Also, one should not render faulty
the recitation of other than his. Furthermore, the dialect of those
recitations should not exceed the mushafof “Uthman (radiyAllahu
‘anhu) [the standard copy of the Qur'an].
Every Muslim should make that which is allowed ha/a/ and that
which is prohibited haram. Knowledge of this is not obtained,
except by the Sunnah. This is because the Sunnah explains what
Allah intends in His commandments and prohibitions for the
©
servants. Did you not hear the verse:
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“We revealed to you the messagelie, the Qur’an] that

you may make clear to the people what was sent down
to them and that they might give thought.”
[al-Nabl (16):44}
The Prophet (4) explained to his ummah what is halaland haram

for them. He (#) explained the obligations placed on them.
Therefore, whoever wants to know the /a/a/ from the haram then
59
let him adhere to the Sunnah. This is the commandment of Allah

and obedience to His messenger along with staying away from
what which has been prohibited.
Allah has warned those who opposes this command in His verse:
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“So let those beware who dissent from his [i.e., the
Prophet's] order, lest a _fnah [bitter trail] strike them
or a painful punishment befall them.”
[al-Nar (24):63]
Believe in the afashabih verses of the Qur’an and do not argue or

dispute concerning them, as Allah has warned you about this type
of action. In addition to this, take heed from the parables in the
Qur’an and act by the wupkam while believing in all of the Qur’an.
And know that in the Qur’an there are some verses that have been
abrogated (mansukh) and verses that have abrogated others (naskh).
For that reason, ask the people of knowledge about them in the
manner to learn and not for the sake of argument or dispute.
Allah say;
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“It is He who has sent down to you, [O Muhammad],

cae,
4
the Book; in it are verses [that are] precise - they are the
60
“The Qur'an has been revealedfrom Seven doors according to Seven Abruf...”
foundation of the Book - and others unspecific. As for

those in whose hearts is deviation [from truth], they
will follow that of it which is unspecific,seeking discord
and seeking an interpretation [suitable to them]. And
no one knows its [true] interpretation except Allah...”
[AL Imran (3): 7
Know that Ibn ‘Abbas (radiyAllahu ‘anhuma) said about the

mukham verses in the Qur’an: “They are naskh’, mansukh, halal,
haram, hudud, or that which gives an order and that which we act
by, this is what we base our religion on.This is the way of the
Jugaba [experts in Islamic Jurisprudence] of the Muslims. As for
Allah’s statement
ASIA
“.,.they are the foundations of the Book...”
[AL Imran (3): T\*
Sa‘id ibn Jubayr said: ‘The saying

7
“.they are the foundations of the Book...”

[AL Tmran (3): 7
Allah has named it that because it is written in all of the Qur’an.

Mujahid said: ‘As for the verse
[TN] Naské is the changing of an established ruling in the Qur’an and the
3
Sunnah . ie. from obligatory to permissible like standing at night. Or like
permissible to ha similar to drinking intoxicants. Mansukh: that which the

verdict of the naskh pertains to.
*
Ibn Jarir in Tafsir, 3/172
61
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“and others unspecific...”
[AL Imran (3): 7
some of the verses confirm others.°
5
Ybn Abi Hatim, 2/593.
62
HADITH TEN
“The Ten Companions of Paradise...”
On the authority of ‘Abdu’l-Rahman Ibn ‘Awf who said:

‘The Prophet (3) said:
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“Abu Bakr is in Paradise: ‘Umar is in Paradise: ‘Uthman

is in Paradise: ‘Ali is in Paradise, Talhah is in Paradise,
Zubayr is in Paradise: ‘Abdu’l-Rahman is in Paradise,
Sa‘d ibn Abi Waqas is in Paradise. Sa‘id Ibn Zayd is in
Paradise. Aba “Ubayd Ibn Jarah is in Paradise.””’
Tirmidhi, #3747, Nasa’i in Fada’il, #91, Ahmad, #1675, Abii Ya‘la, #835,
!
Baghwi, 14/ 128 and others.

Alj-Albani and Ahmad Shakir have ruled this hadith as being sahih.
63
Itis a requirement for every Muslim to confirm that the Compan-

ions of the Prophet (4) are in Paradise as being true. If the Muslim
confirms these Companions’ reward, then he loves them. Any
Muslim who loves these Companions and confirms their places
in Paradise, then the rest of the Companions are safe from him.
Furthermore, the Muslim confirms their caliphate, the first as Aba
Bakt, then followed by ‘Umar, then followed by ‘Uthman and then
followed by ‘Ali Ibn Abi Talib (radiyAllahu ‘anhum). The Prophet
(4) said: “No love for these four Companions is gathered except
in the heart of a believer: Aba Bakr, ‘Umar, ‘Uthman and ‘Ali.’””
Al-Ajurti commented: ‘May Allah shower mercy on you. Who-

ever loves Aba Bakr has established the religion. Whoever loves
‘Umar has manifested the clear path. Whoever loves ‘Uthman has
been illuminated with Allah’s light. Whoever loves ‘Ali Ibn Abi
Talib has grasped the most trustworthy handhold. Whoever says
good things about the Companions of the Messenger of Allah
has been freed from hypocrisy (#faq).’
Abi Dawid #4649-4650 and Tirmidhi #3757 on the authority of Sa‘d ibn
Zayd that the Messenger of Allah (g) said, “Ten are in Paradise: Aba Bakr
is in Paradise, ‘Umar is in Paradise, ‘Uthm4n is in Paradise, ‘Ali is in Paradise,
Talhah is in Paradise, Zubayt ibn al-‘Awam is in Paradise, Sa‘d ibn Malik is in
Patadise, ‘Abdu’l-Rahman ibn ‘Awf is in Paradise.” Sa‘id ibn Zayd then said,
‘If you wish I will name you the tenth,’ they said, ‘Who is her’ He paused and
they asked again so he said, ‘He is Sa‘id ibn Zayd.’
‘Tirmidhi said it was hasan and it was ruled sahih by ibn Hibban #6993-6996,
Tirmidhi #3747 also recorded it on the authority of ‘Abdu’l-Rahman ibn
‘Awf and it was ruled sahih by ibn Hibban #7002.
[Publishers Note] See Apendix Two of this book p.197 for biographical
notes on the Ten Promised Paradise. May Allah join us with them in Paradise,
Fada’il al-Sababab, #19, #225 of Imam Ahmad

2
64
HADITH ELEVEN
“Verily Allah has Chosen Me and has

Chosen my Companions...”
On the authority of ‘Uwaym Ibn Sa‘idah (radiyAllahu ‘anhu)

who said: “The Prophet (3) said:
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“Verily Allah has chosen me and has chosen my Com-
panions. Allah has given me from among them leaders,
helpers and son-in-law. Whoever curses them, then the
curse of Allah, the angels and all of mankind is upon
him. Allah will not accept from him on the Day of
Resurrection any Sa ofr
Sarfhas been interpreted in this hadith as repentance and super obligatory

'
acts of worship. ‘4d/has been interpreted in this hadith as fayah (redemption
65
Al-Ajurri commented: ‘Whoever hears this and Allah gives him

benefit then he loves them all: The Muhajitin, the Ansar, and the
Prophet’s son-in-law, whoever the Prophet (4) married his
(4%)
daughters to and whoever the Prophet (#2) married. Every one
of the Prophet’s (4g) family members are good, along with each
and every one of his wives.
Fear Allah concerning them and do not curse any one from
among them. Do not mention what occurred between them.
And if you hear anyone cursing the people from the Prophet’s
(#) household or his wives then prevent and admonish him.
Afterwards, give him advice. If this person rejects this, then
abandon him and do not accompany him. Any Muslim on this
methodology, we hope good for them, from Allah, in this life and
in the Hereafter.’
from the omission of certain religious duties by a material donation or a ritual

act). ‘4d/has also been inferred as obligatory acts of worship and Allah knows
best.) Taken from a/Nihayah fi Gharib al-Hadith by Ibn Athir p.758.
Hakim, #6656 and Ibn Abi ‘Asim in a/Swanab, #1000 have tecorded this
2
hadith. The isnad of this hadith is da‘if. ‘Abdu’l-RahmAn ibn Salim is unknown
as Ibn Hajt has said in Lagrib al- Tabthib, #3868. Shaykh al-Albani has ruled this
hadith as weak in Abadith ad-Da‘ifah, #3036.
Im Ahmad, Usdl al Sunnah, pg, 5, said, ‘Whoever disparages a single one of

the Companions of the Messenger of Allah (4), or dislikes him on account
of something he did, or mentions his faults, is an innovator. (He remains so)
until he invokes Allah’s mercy on them, every single one, and until his heart
becomes faithful and at rest with them.’ cf. ibn Abi Ya‘la, 7abaqat al-Hanabilah,
vol. 1, pg, 245. The author, a/Sarim al-Mastil, vol. 3, pg. 1085 mentions that
Ablu'l Sunnah ‘are agreed that the obligation (with respect to the Companions) is
to praise them, seek forgiveness for them, invoke mercy on them, to be pleased
with them, to love them, show allegiance to them, and to reprimand those who
speak evilly of them.’
66
HADITH TWELVE
“Faith is Speech of the Tongue, Actions...”
On the authority of ‘Ali Ibn Abi Talib (radiyAWahu ‘anhu)

who said: “The Prophet (4g) said:
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“Faith is speech of the tongue (gaw/ bi’/-hsan), actions

according to the pillars (‘amal bi’/-arqan), and certainty
in the heart (yagin bi’l-galb).””'
Al-Ajurti commented: ‘This hadith has an enormous principle

regarding belief, which the past and present scholars of the Mus-
lims upheld.’ It also concurs with the Qur’4n and no one opposes
'
This hadith has been recorded by Ibn Majah, #65 and Khatib al-Baghdadi in
his Zartkh, 11/ 47. This hadith has been ruled as being fabricated by scholars
like Ibn Jawzi and al-Daruqunti. ‘Abdu’l-Salam Ibn Salih al-Khurasani is in the
isnad. He has been accused of forging hadith. A+Mughnifi Du‘afab, #3694.
*
Imam Shiafiil said, “The Companions and the Successors after them whom
we have met have unanimously agreed that faith is speech, deed, and intention.
One of the three is not valid without the others.’ Recorded by Lalika’7, vol. 4,
pg. 848 and vol. 5, pg. 957
67
it except a wicked abandoned Murji‘ah, who is discredited in his

religion I will explain the meaning of this hadith for everyone to
know its significance for whoever considers it in order to serve as
advice for the believers.
Bukhari said about faith that it was, ‘Speech and deed without any doubt,’
and he said, ‘I have written from more than one thousand scholars, and I only
wrote from those who said that faith was speech and deed. I did not write from
people who said that faith was (only) speech.’ Recorded by Lalika’, vol. 5, pg. 959
Sufyan al-Thawri said, ‘Faith consists of speech, deed, and intention. It
increases and decreases, it increases with actions of obedience and decreases
with actions of disobedience. No speech is accepted without deed, no speech
and deeds are accepted without intention, and speech, deed, and intention is
not accepted unless they conform to the Sunnah.’ Lalika’, vol. 1, pg. 151 and
Dhahabi, Tadhkiratu’l-Huffaz, vol. 1, pg. 206
Ya‘qub ibn Sufyan said, ‘In the view of Ablu’l Sunnah, faith is sincerity to Allah
with the heart, the tongue, and the limbs; it is speech and deed and it increases
and decreases. This is the view of everyone we have met in Mecca, Madinah,
Syria, Basra and Kifa.’ Lalika’i, vol. 5, pg. 963
The author, Maymui‘ Fatwa, vol. 7, pg. 171 said, ‘Those of the Salafwho said
that faith was speech and action intended thereby the speech of the heart and
tongue and action of the heart and limbs. [Those who added to this definition}
belief did so because they thought or feared that people would understand
that ‘speech’ [mentioned in the previous definition] refers only to speech of
the tongues. Those who defined it as “speech, action and intention” did so
because they understood that ‘speech’ covers both belief {in the heart] and
articulation of the tongue, but they feared that people may not understand that
intention was also covered by ‘action’ and so they added this. Those who added
“following the Sunnah” did so because no action is beloved to Allah unless it
is compliance to the Sunnah. None of these meant to include in this defini-
tion absolutely every speech and action, rather that speech and action which is
legislated. Their purpose in giving these definitions was to refute the Murji’ah
who presumed that faith was belief and nothing else. Those who defined faith
to have four components, such as ‘Abdullah al-Tusturi, explained themselves by
saying, “Speech, action, intention and Sunnah: if faith is speech without action,
this is disbelief; if it is speech and action without intention, this is hypocrisy;
if it is speech, action and intention but without Sunnah, this is innovation.”
68
“Belief is speech of the tongue, actions...”
May Allah have mercy upon me and you. Know that the scholars
have.agtreed that imdn is a duty (wajib) on all of creation. Belief
is faith in the heart (¢asdiq bi’l-galb), declaration of the tongue
(igrar bi’l-lisan) and to perform actions with the body parts (‘aml
bi’Ljawanih). Furthermore, know that the knowledge of the heart
(faith) is not sufficient except if it’s accompanied by belief of the
tongue: this is to utter statements of iman. Knowledge of the heart
(marYfa bi’l-galb) and speech on the tongue (#utq bi’l-lisan) are not
sufficient until they are accompanied by actions of the body (‘am/
bi’ljawarip). If these three characteristics are combined in the Mus-
lim, then he is a true believer. The Qur’an and the Sunnah along
with statements of the scholars point to these three characteristics.
As for that which is necessary for the heart among obligations

of belief is the saying of Allah:
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“O Messenger, let them not grieve you who hasten
into disbelief of those who say: ‘We believe’ with their
mouths, but their hearts believe not, and from among
69
the Jews. [They are] avidlisteners to falsehood, listen-

ing to other people who have not come to you. They
distort words beyond their [proper] places [i.e., usages],
saying: ‘If you are given this, take it; but if you are not
given it, then beware.’ But he for whom Allah intends
Jitnah - never will you possess [power to do] for him a
thing against Allah. Those are the ones for whom Allah
does not intend to purify their hearts. For them in this
world is disgrace, and for them in the Hereafter is a
great punishment.”
[a+-Ma’idah (5): 41]
Allah also says,
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“Whoever disbelieves in [i.c., denies] Allah after his

belief, except for one who is forced [to renounce his
religion] while his heart is secure in faith. But those who
[willingly] open their breasts to disbelief, upon them is
wrath from Allah, and for them is a great punishment”
[aNab/ (16): 106]
In addition to this Allah also says:

oat) ah Web ee
IG
Ss aa | ane Cane
ae od
oti
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‘ted
“The bedouins say: ‘We have believed. Say: “You have

not [yet] believed; but say [instead]: ‘We have submitted,
for faith has not yet entered your hearts.”
[at-[fujurat (49): 14]
70
“Belhef is speech of the tongue, actions...”
These verses indicate that idn is an obligation on the heart

(galb). The obligation is faith (fard al-iman) and knowledge (maria).
Speech does not benefit if the heart does not confirm with what
the tongue says and with what the body does.
Now as for the obligation of imdn for the tongue (isan): Allah
says
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“Say, [O believers]: “We have believedin Allah and what
has been revealed to us and what has been revealed
to Ibrahim and Isma‘ll and Ishaq and Ya‘qib and the
Descendants [a-Asbaf| and what was given to Musa
and ‘Isa and what was given to the prophets from their
Lord. We make no distinction between any of them,
and we are Muslims [in submission] to Him”
|at-Bagarah (2): 136]
and
” \x
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SONG SASMGE:
35 me on aly
“Say: “We have believed in Allah and in what was

revealed to us and what was revealed to Ibrahim and
Isma‘ill and Ishaq and Ya‘qib and the Descendants
[al Asb
[AL Imran (3): 84]
71
along with this the Prophet (g) said:

125 Hs HY a ile Je oi gal Ol ye
\
ail
“I have been ordered to fight the people until they say

there is absolutely no deity worthy of worship other
than Allah and that I am His Messenger.”?
The utterances of statement of belief (nutq bi'l-hsan) are an

obligation on the tongue of the believer.
Finally, the belief in that which Allah has enjoined on the body in
agreement with the belief of the heart and tongue is Allah’s saying:
{
Tay
sAowe Fe ,
Ss
\e
Sas NEA
Ue
MGs
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KS
“O you who have believed, bow and prostrate and wor-

-
ship your Lord and do good so that you may succeed,”
al. (22:77
Allah also says:

wale aan? wt,
235 Ii ‘yendls
“And establish prayer and give zakah”
|al-Bagarah (2):110}
This is in more than one verse of the uran. It is similar to

the obligation of fasting and hay on the complete body. Actions
on the body confirm the belief in the heart and on the tongue.
Therefore, whoever does not confirm belief with actions of the
*
Bukhari #25, Muslim #133 and others
72
“Belief is speech of the tongue, actions...”
body similar to purification, prayer, zakah, fasting, ha and jihad

and other actions like these, then he is not a believer. Also, who-
ever makes permissible for himself knowledge (of the heart) and
speech, then he is not a believer without action. Knowledge (of
the heart) and speech do not benefit the person if his actions are
a denial of his belief. What we previously mentioned as actions
are evidence for a person’s belief. So know this point.
This is the view held by the past and present scholars of this na-
tion. Any person who says contrary to this, then he is Murji‘ah.'a
Beware of the Mutji‘ah’s ideology for the sake of your religion.

The evidence for this is in the saying of Allah,
te,
34
inal
iadSaas
ws Ns;
Aare {4
TAN ae AES if
dite Gist
“And they were not commanded except to worship

Allah, [being] sincere to Him in religion, inclining to
truth, and to establish prayer and to give zakah. And
that is the correct religion. 299
[a/-Bayyinah (98):5}
*
For sect or group please refer to the Index of Sects provided at the back of
this book p.200
73
HADITH THIRTEEN
“My Nation will Break up into Seventy-

Three sects...”
On the authority of ‘Abdullah Ibn ‘Amr Ibn al-‘As

(radiyAllahu ‘anbu) who said: ‘The Prophet (4) said:
Jz ik
aw
«Ls t,o
ae ak ae,
Ang
W95
sah
Bi whol ONG
a Vt
Al) OAR ig
Bei; aseet
“There will befall my nation (ummah) the same thing that
befell the wmah of Bani Isti’il (the Jews). Bani Isra’il
broke up into seventy-two sects. My Ummah will break
up into seventy-three sects, one more than Bani Isra’il.
All of these groups are in the Fire except one.
74
“My ummah will break up into seventy-three sects...”
The Companions said: “What is the one sect that will

not enter Hell?’
He (8) said: “The sect that adheres to what I am upon
and my Companions.”
The believer with intellect works hard in order to be from among

the saved sect. He does this by following the Qur’an, Sunnah,
the Companions as well as the abit and whoever follows them
in good (may Allah be pleased with them all). Furthermore, the
believer follows the sayings of the scholars that there should not
be any fear to mention. The scholars like Sufyan al-Thawri, Al-
Awza‘l, Malik Ibn Anas, al-Shafil, Ahmad Ibn Hanbal, Aba “‘Ubayd
al-Qasim Ibn Salam and whoever was upon their methodology
from the scholars of Islam. Whatever theses scholars reject, then
we reject it. Whatever these scholars accept and say, then we ac-
cept and say it. We refuse everything other than the things they
said and accepted.
Yustf Ibn Asbat said: “The origins of innovation are four: The
Rafidah, The Khawarij, The Qadriyah and The Mu'‘tazilah. Each
one of these groups broke up into eighteen sects totaling seventy-
two. The seventy-third party is the one that the Prophet (4%) said
would be successful.
The educated and intelligent from among Ablu’t.Sunnah wa’l-

Jama‘ah believe that the Qur’an is the speech of Allah, sent down
and is not created.? The people of A/’/-Sunnah believe in the
'Tirmidhi, #2641, Hakim, #444, Lalika’i in the his a/Sunnah, #148, Tabarani
1
in al Saghir, #724, Haythami in Majma‘ al-Zaw@id, 1/189 and others.

Al-Albant has ruled it as being hasan in his checking of Tirmidhi.
?
Sufyan al-Thawti said, ‘The Qur’an is the word of Allah and it is not created.
75
FORTY HADITHON ISLAM WITH COMMENTARY
vision of Allah on the Day of Judgment. The believers will see

Allah on the Day of Resurrection3
the correct path.
The most important affair in life of a Muslim is their faith. If

their religion is corrupted it will cease to exist, leading them to be
lost in manifest error. When traveling a Muslim does not leave the
most important things behind on theit journey [rather an intelligent
Pefson equips them selfs with the essentials before commencing
any journey].’
From Him it came and to Him shall t return. Whoever says other than this is
a disbeliever. cf: Lalika’i, vol. 1, pg. 151, Dhahabi, vol. t,
Tadhkiratu’LAuffaz,
76
HADITH FOURTEEN
“This is My Ablution and the Ablution of

the Messengers who were sent
before Me...”
On the authority of Ubayy Ibn Ka‘b (radiyAllahu ‘“anhu) that

the Messenger of Allah (4) called for a container of water
to perform ablution (wudy’), washing each body part once.
Then he (4) said:
ge
ES ale diy\
@
Vy
ale
|).
Deg
oe
Je A Jas YT
pil epbal ibs

ao.
1d
es 56 al los fy tyog Wd
77
FORTY HADITH ON ISLAM WIT COMMENTARY
ENG ENG le‘+f

ae
VARs
ee
ey) Sua
93
his is obligation of ablution if a person does not

pertorm this ablution, Allah will not accept his Ptayer.”
Then he (4g) performed ablution washing each bod

Part twice hen he (38) sat_ “This is the ablution of
the one who, if he performs it, Allah will give him two
shares of
Lastly, he (#8) performed ablution washing each part

three times, and said: “This is my ablution and the ab-
lution of the Messengers who wete sent before me.”
Al-Ajurri commented: ‘This hadith furnishes evidence that the

obligation for ablution on the son of Adam is to wash each body
part at least once. There is no difference of Opinion concerning
this matter.
Whoever performs ablution and washes each body part twice,

then this is better than doing it once. And whoever does ablution
and washes each body part three times then this is more complete
Ib Majah, #419-420 _ tn /81 Bayhaqi, 1/80, Ahmad, #5735,

b
/172, See Nas al-Rava 1»28, Lakh Habir, 1/82, 1/125,
al-Sabibah, #261 and others.
This hadith is hasan.
78
“This is my ablution and the ablution of the Messengers...”
than doing it twice. There is no ablution where the body parts are
washed more than three times. Any Muslim who exceeds wash-
ing the body parts more than three times or less than once has
sinned and transgressed the bounds. This has been narrated on
the Prophet (4). Allah says:
24 9 al gy
“Verily Allah does not like the those who transgress
His boundaries.”
[al Maida (5):87]
79
HADITH FIFTEEN
“Whoeveris pleased to know the Wudw’

of the Messenger of Allah (48)
then thisis it.”
On the authority of ‘Abd Khayr who narrated:
Gab ua 585
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80
“Whoever is pleased to know the Wudw’ of the Messenger of Allah...”
\
Je ai p25 73 di b: h 8m
\e $5
‘Once ‘Ali came to us after he had prayed, and asked
for water for purification to be brought.’
We said (to ourselves): ‘Why does he wish to purify
himself after he has prayed? (It appears that) he only
wishes to teach us.’
So he was brought a container with water in it, and a
basin. He poured water from the container onto his
right hand, then washed his hands three times. He then
performed madmadah and istinthar three times. He used
the same handful to put water into his mouth and nose.
He then washed his face three times, and washed his
right hand three times, and his left hand three times. He
then inserted his hand into the container, and wiped his
head once. Then, he washed his right foot three times,
and his left foot three times. .
He then said: ‘Whoever is pleased to know the wudy’ of

the Messenger of Allah (48) then this is it.”
Al-Ajurti commented: ‘This is more complete and more

excellent. Praise be to Allah.’
' Aba Dawid, #111, Tirmdhi, #49, Nasa’i in a/-Saghir, 1/68, Bayhaqi, 1/47,48,
Ibn Khuzaymah, #147, Ibn Hibban, #1042, Daruqutni, 1/33, Abu Ya‘la, #287,
Tbn
Jarud, ‘Abdullah ibn Ahmah in Zawa’id al-Musnad, 1/120, al-Baghawi, 1/433,
Ahmad, #1337 and others. Also the isnad is authenticated by Shaikh Badr in
his checking,
The isnad is sahih
81
HADITH SIXTEEN
“T placed water for the Ghus/ of the

Prophet (gg)...”
Tt was narrated that Ibn ‘Abbas (radiyAllahu ‘anhuma) said:

‘My maternal aunt Mayminah (radiyAllahy ‘anha), wife of the
Prop het (48) said:
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82
“Iplaced waterfor the Ghusl of the Prophet...”
“T placed water for the ghus/* [full body wash] of the

Prophet He (3) made a ghus/ from sexual impu-
tity (janabah). He poured water over his hands. Then,
he washed his private parts. After that, he rubbed his
hand over the earth or the wall and washed it. Following
this, he rinsed his mouth and washed his nose by put-
ting water in it and blowing it out. He washed his face,
forearms and poured water over his head three times.
Lastly, he poured water over his entire body and then
withdrew from that place and washed his feet.
I presented him a piece of cloth (towel) and he pointed

with his hand (that he does not want it).
It was as if he (8) was saying: ‘No

9991
*
Ghusi, Full body washing ablution from impurities. This is a pre-requisite for
acts of worship such as the prayers etc. Every Muslim adult must purify them
self after having sexual intercourse, orgasmic discharge, or completion of the
menstrual cycle.
Bukhari, 1/311, Muslim #317, Aba Dawad, #235, Tirmidhi, #130, Nasa’,
1
1/137, Ibn Majah, #573 and others. See also Tublat al-Ishraf, 12/488. -
83
HADITH SEVENTEEN
“There ate Five Things that who-

ever comes with them on the Day of
Resurrection...”
On the authority of Aba’l-Darda’ (radtyAllabu ‘anhu) who
said: “The Prophet (4) said:
tar Sel S bel
a aa kcal ag
Se cle ya Ot
ut?385 «
Jes ttl olglatl Je tis
Ora Jb ntl ca teSh sis
Soa
) Los
«
jae YG
BUY Wee ny
ale Yi gai 55h bt
on Oo 5 al os deal Sb
pl Oy He pl
84
“There arefive things that whoever comes with them on the Day...”
“There are five things that whoever comes with them

on the Day of Resurrection along with imdn will enter
Paradise: Whoever preserves the five daily prayers with
the correct wudn raku‘ and carries them out in their
proper times, whoever gives zakah with high spirits
(along with this the Prophet (4g) said: ‘I swear by Allah
nobody does this except a believer.”) Then he (48) said:
“Fasts in the month of Ramadan, performs fay if he
has the ability to do so and fulfills the trust. They said:
‘O Abw’l-Darda’, what is fulfilling the trust?’ He said:
“Performing ghus/from sexual impurity. Verily Allah has
not entrusted the son of Adam from the affairs of his
religion other than these five things.””
Al-Ajurri commented: ‘This hadith shows the intelligent-minded

believer, just as we previously stated: faith is incomplete without
actions. Allah has prescribed on the believers five prayers everyday
and night with a complete r#ku“ The prostration of the person
who understands the #4‘ In addition, the servant raises his hands
after r#ku‘ and prostration (sajdah) along with a complete sitting
between the two prostrations and the correct /akbir. Before these
things, a nice recitation of a/-Fatibah and other parts of the Qur’an.
The prayer also has to be accompanied with a complete taharah
with knowledge of how to perform it. Prayer has to be performed
with knowledge. None of the obligations of the Shari‘ah can be
carried out correctly except with knowledge. Allah is the One who
grants success for this by His permission.
*
Aba Dawid, #329 and Ibn Jatir in his Tafsir, 12/55, Tabarani in al Saghir,
#772, summarised in a/-Kabir - similarly in a/-Majma‘, 1/47, Muhammad Ibn
Nast, a/-Jami‘ al-Kabir, #11688, Kanz al-‘Ammal, #43513 and others.
The isnad is hasan.
85
HADITH EIGHTEEN
“I will Teach you the Prayer of Allah’s

Messenger
On the authority of Muhammad Ibn ‘Amr al muti who

Sal
ate ra
di\ Jp) Y g 2S
=
dang
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my? git (sles
alle
ball J} 6
6) Aes ale Bt fo ft yes
Ss 15
Aad 51 WB
“
eye
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‘I was sitting with some of the Companions of Allah’s

Messenger ($) and we were discussing the Prophet’s
86
“T will Teachyou the Prayer of Allah’s Messenger...”
(98) prayer
Aba Humayd al-Saydi said: ‘I will teach you the prayer
of Allah’s Messenger (#8) as it was amongst my great-
est concerns.’
I saw him raising both his hands up to the level of the
shoulders on saying the ta bir. and on bowing he placed
his palms on his both knees and would space his fin-
gets out [while they are on his knees] and bent his back
straight without raising his head higher than his back.”
Al-Ajurri commented: ‘The Prophet (2) would not raise his head
during bowing higher than his back. His back and head were even.
Then the shaykh mentioned the hadith and said:
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“Whenever he raised his head from bowing he would

stand up straight until all the bones returned to their
proper places. Then he would prostrate on his bones
(i.e. nose, both hands, both knees, and on the toes on
Bukhari, 2/253, Aba Dawad, #730, Tirmidhi, #304, Nasa’i, 3/2,3, Tubfat
al-Ashraf, 9/149-151 and others.
87
both feet). Then, he would raise his head from Sajdah

and sit calmly. On sitting in the second rak‘ah, he sat
on his left foot and Propped up the right one; and in
the last rzk‘ah he pushed his left foot forward and kept
the other foot Ptopped up and sat over his buttocks,”
?
Bukhari, 2/ 253, Aba Dawid, #730, Tirmidhi, #304,Nasa’i, 3/2,3, Tubfat al-
Ashraf, 9/149-151 and others.
88
HADITH NINETEEN
“We were with the Prophet (4) when a

man came in and offered the Prayer...”
On the authority of Aba Hurayrah (radtyAWahu ‘anhu) who
said:
5 By dig ade a1 Lo ai oe
ba (y-259 « dea
Jounal Aco lib
« oe tal
So Spall
4. 83 )
Ae ate a
Be deg
SLi) ade 368 ale deg ane
al Le Sy5
aj S65
SSG bey
si B cB 5) SEN oo SY
p25 Sted 3515 AS al
dng ate dh) La ail
89
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lal os \3)
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- 6
ELAN AS Gs
‘We were with the Prophet (4%) when a man came in
and offered the prayer (Salah). While he was praying, the
Prophet (@g) was staring at him and he was unaware.
After he finished praying, he gteeted the Prophet. The
Prophet returned his greeting and said to him: “Go
back and pray again for you have not prayed.”
Abt Huraytah (radiyAllahu ‘anby) said: ‘I do not re-

member if it was after the second or third time when
the man said: ‘By Him Who has revealed the Qur’an to
you! I do not know a better way of praying. So could
you teach me how to pray?”
He (4g) said: ‘When you intend to pray make ablution

correctly and then face the Oiblah [direction of the
kabbah in Makkah, Saudi Arabia}. After this say takbir
and then recite from the Qur’an. After this, bow with
calmness until you feel at ease, and then rise from bow-
ing until you stand straight. Afterwards, prostrate calmly
90
“We were with the Prophet when a man came in and offered the Prayer...”
until you feel at ease and then raise (your head) and sit
with calmness until you feel at ease and then prostrate
with calmness until you feel at ease in prostration. If
you do this, then indeed you have established the prayer.
Anything less than this only decreases your prayer
Likewise, a group reports this hadith on the authority of Aba

Hurayrah (radiyAlahu ‘anbu) to the Prophet 38).
‘Abdu’l-Razzaq, #3739, Aba Dawid, #842, 843, Nasa’i, 2/193, Tirmidhi,

'
#301, Ahmad, 4/340, Ibn Hibban, #484, Bayhaqi, 2/102, 133, Tahawi in
Muskil al-Athar, 4/386, Sharh Ma‘ani al-Athar, 1/232, Ibn Jarud, 194, Tabarani,
in al-Kabir, 1/232.
The isnad is hasan.
[Publishers Note] Prayer is a fundamental act of worship and central to Islam;

its importantce cannnot be emphasized enough. We are therefore proud to
present the book ‘Deseription of the Probhet’. Prayer’ published by Dar us-Sunnah
Publishers, Birmingham, UK, 1st ed., 2013. The intent behind the compilation
of the book was clearly noted by the author himself, as he stated: ‘I did not
come across a book (on prayer) that covered the topic comprehensively, so I
felt obliged to produce a book that collected together as many features of the
Prophet’s prayer as possible, from the takbir (opening of the prayer) to the
taslim (concluding of the prayer)...’
?
Bukhari, 2/224, Muslim, #397, Aba Dawid, #856, Tirmidhi, #303, Nasa’i,
2/125, Ibn Khuzaymah, #461 and others.
91
HADITH TWENTY
“The Prophet (a) Lead his Companions in

Prayer...”
On the authority of Aba ‘Abdullah al-‘Ashati who said:
ke ais Je a Je
Buf a
sient das
3355
‘ age Slice
sit
jes BIAS
ta}|
Ag oo Aas ale Le nies

6. ng CH silSis
Ue per 9) 25 beY
aA atssty at
«
By WS
ad Bits ta pb Al a GY 21k giles gi
92
“The Prophet lead his Companions in Prayer...”
om 3
Aye ge it
bs as «
Adgll by ME YN
eljels UB
4
Syuall
a 2 *
4
ela
3
2
Vas
Rte ahh
>
*
aol
«
TN ne bg SL Law 3) on
wy*,
ft3
«
dag ate
ON
fo sil yee =
Vy
“The Prophet (4) lead his Companions in prayer, then
after he finished he sat down within a group of his Com-
panions. A man entered the masjid and prayed. This man
was not completing his ku“ properly and was pecking
in his sajud. The Prophet (2) was watching him and said:
‘Do you see this? Were this man to die in this state, he
would die on a faith other than that of Muhammad
(4%). He pecked in his prayer as a crow pecks at blood;
he who does not make r#&u‘ completely and pecks in
his sujud is like the hungry person who eats one or two
dates, which are of no use to him at all. Complete your
nuda’. Woe to the ankles, [save them] from the fire,
complete your ruku and sujud completely.”
Abi Salih said to Abu ‘Abdullah Al-‘Ashari: ‘Who nar-

rated this hadith to you?’ He said: ‘Umra’a Al-Ajnad,
Khalid ibn Walid, ‘Amr ibn al-‘As, Yazid ibn Abu Sufyan
and Sharhabil ibn Hassanah all of them heard this
hadith from the Prophet (38).””!
'
Aba Ya'la in his Musnad, 340/3491/1, Ajurti in Bayhaqi, Tabarani,
1/192/1, Diya’ in a-Muntagi, 76/1, Ibn ‘Asakir, 2/226/2, 414/1, 8/14/1, 76/2
with a hasan isnad, and Ibn Khuzaymah declared it sahih, 1/82/1. Ibn Battah
has a supporting mursal narration for the first part of the hadith, minus the
addition, in a/-/banah, 5/43/1. Bukhari in his 7arikh, 2/2/247, Tabarani in his
al-Kabir, #3840, Bayhaqi, 2/89 and others.
93
HADITH TWENTY ONE
“Whoever Throws an rrow in the Path

of
Shahr Ibn Huwshab met Aba Umamah al-Bahali and asked

him about the hadith of ‘Amr Ibn ‘Abasa al-Sulami where he
narrated to Sharbil Ibn al-Simt and his Companions that he
heard the Messenger of Allah (2) say:
Age GS
Glal Edi aBe
31 i dam 3 ge 85 bf
mm 4B; AR ANS
4) 256
a7 Fe
2b be! EAKAali a 43
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94
“Whoever Throws an Arrow in the Path of Allah...”
3g
«
lal Lidl SB AB (feb ale, oe 156
is Jo
“Who ever throws an arrow in the path of Allah,
whether it hits its target or misses it, verily his arrow is
like freeing a descendant of Isma‘ll. Whoever becomes
white-haired (due to being) out in the path of Allah
then his white-hair will be a light for him on the Day of
Judgment. Whoever frees a female Muslim slave then
she will serve as a protection for him on the Day of
Resurrection. Whoever stands to perform ablution and
believes it to be a true duty upon him, then he rinses his
mouth will be forgiven with the first drop of water of
the ablution. When he washes his face he has his sins
removed. When he washes both of his hands he has his
sins removed. When he wipes his head he has his sins
removed. When he washed both of his feet he has his
sins removed, And if he sits calmly and prays then his
prayer is accepted from him
Shahr Ibn Huwshab said: ‘Aba Umamah narrated this hadith

to me the same way he heard it from the Messenger of Allah.”
"Part of it is mentioned in Ahmad, 4/113, Nasa’, 6/26, Aba Dawid, #3966

summarised - Ticmidht, #1634, ‘Abd ibn Hamid, #299 by way of Sharhabil.
The isnad in this hadith is weak.
*
Part of itis narrated regarding ablution in Muslim, #832. First part is narrated
by ‘Abdu’l-Razzaq, #9548, Tabarani in at-Kabir, #7556. Second patt is reported
by Ahmad, 5/623, similarly, in Nasa’ in ‘Amal al- Ya wa'l-Layla, #807.
95
Al-Ajurti commented: ‘In these hadith that have been previously

stated, you have learnt the knowledge of putification and prayer.
In addition, I have mentioned the virtues of purification in the

aforementioned hadiths, Furthermore, there is an abundance of
knowledge in hadiths that have been mentioned, which provokes
the intelligent to pursue seeking further knowledge. Rather than
just knowing the compulsory knowledge, which the servant needs
to know and perform acts of worship.
These hadiths also arouse the hearts of the sound-minded, to in-

Crease an understanding in their religion and to perfect the worship
of their Lord. The people who seek knowledge, do this in order to
catry out Allah’s commandments and to avoid His prohibitions.
They preform acts of worship as they have been ordered {with
knowledge] and not as theydesire - without knowledge.
Pay attention to the benefits of these hadiths, Allah is the One

Who grants success for such actions and assistance, Allah’s aid is
sought.”
96
HADITH TWENTY TWO
“Whoever makes Ablution as it has been

commanded...”
On the authority of Aba Ayyib al-Ansari (radiyAllahu ‘anhn).

who said: ‘The Messenger of Allah (8) said:
; af _t¢@ qo Fete wee

by pas a
jae pal
&
hag pl Bes
Gs dds &
“Whoever makes ablution as it has been commanded

and prays as it has been commanded, will have their
previous actions forgiven. Is not this the way he (8)
said it, O ‘Uqbah?” ‘Uqbah said: es
Al-Ajurri commented: ‘Abii Ayyab called ‘Ugbah Ibn ‘Amir to

attest to the hadith. He said to him: “Did you hear the Prophet
(#2) say it like this?’ So ‘Uqbah Ibn ‘Amir said: ‘Yes.’
'
Nasa’, #144, Ibn Majah, #1396, Ahmad, 5/432, Darami, #723 and Ibn
Hibban, #1042.
al-Albani ruled it as sahih
97
Whoever does ablution, performs a gbusl from sexual impurity

and establishes the prayers with knowledge will have an enormous
reward. On the other hand, whoever is negligent of the way these
acts are done and does abultion and prays as he likes without
knowledge will face a setious affliction. To Allah we belong and
to Allah we return.
The way to perform purification and prayer has been mentioned

sufficiently in the earlier chapters. This incites the person to seek
more knowledge of the religion by the will of Allah.
98
HADITH TWENTY THREE
“Any man who has Wealth and does not

give Allah His rights from it...”
On the authority of Abt Hurayrah (radiyAllahu ‘anhu) who

narrated that the Prophet () said:
Vy as Sls ay A fo Ls JG A
Jasld
4. dak
tall si sole le bs ete 3 ail dg
gue: J
2 *
19842 « pl oh gat Go Le. ig

: OB gM GQ cae oil BU: Syd Hy
Yanks a3 3 04 Red
“Any man who has wealth and does not give Allah His
rights from it, then on the Day of Resurrection his
wealth will be made like a bald headed poisonous male
snake. He bites it till it is disbursed between the peo-
ple. The owner of the wealth says: “What is the matter
with me and your It wil says: “I am your wealth that
99
you accumulated for this day.” Then the Prophet (sg)

said: “He places his hand in his mouth then gnaws on
his wealth.”!
Al-Ajurri commented: ‘This only applies to the wealth that xakal,

is not paid on. As for the wealth that of whichis lawfully earned and
xakab is paid on it then this is not considered a hoarded treasure. If
its owner spends from his wealth he spends generously, and if he
leaves some of his wealth behind it is left behind as good wealth
and blessed, if Allah wills,’
It has been narrated that the Prophet (8) said:

at At noe
et
Bagall au
Shalt ass
“Oh how wonderful is the tighteous substance for the

righteous man!”
Bukhari, 3/212, Muslim, #978, Abi Dawid, #1658, Nasa’, 5/12, Ahmad,
"
#8185, Tirmidhi, #3012, Ibn Majah, #1784 and others
100
HADITH TWENTY FOUR
“J went to the Prophet (4) whilst he was

sitting un ef the shade of the Ka bah
On the authority of Abt Dhart (radiyAllabu ‘anbn) who said:
“aBuile shy Ans

whe
a Je gh le?
Ob uh Ee 558)
4398 wo
Chae Je
nee fy J B3y al by255
“Sg. SS Jb BY
Se BNA St
saad 65 «
SBE Lg AS os be
«
65g «
SSN
Be Siig «
Ae Le:
101
FORTY HADI: ISLAM WITH COMMENTARY
ely bbl ask ig Sele VLG Gop
io
#
a -xj ale a ep. oy et
Of Cos
‘I went to the Prophet ($8) whilst he was sitting under
the shade of the Kz bah,
As he saw me, he said: “By the Lord of the Kabah, they
are the losers.” I came closet until I sat, [could not stay
(longer) and (then) stood up.
I said: ‘O Messenger of Allah, let my father be ransom
for you. Who are they (the losers)?”
He (38) said: “They are those having a huge amount
of wealth except so and so and (those who spend their
wealth generously on those whom they find in front
of them, behind them and on their right side and on
their left side) and they are a few. No owner of camels,
or cattle or goat and sheep, who does not pay zakat
(would be spared punishment) but these (camels, cattle,
goats and sheep) would come on the Day of Resur-
fection weating more flesh and would gore him with
their horns and trample him with their hooves. When
the last one would pass away, the first one would return
(to trample him) till judgment would be pronounced
among the people.”
Muslim, #990, Ahmad, 5/157, on the authority of Ibn Abi Shaybah.

"
Bukhari, 11/460, 3/256, Nasa’i, 5/10, Tirmidhi, #617, by way of al-A‘mash.
102
HADITH TWENTY FIVE
“There is no Sadaqah...”
On the authority of Abt Sa‘d al-Khudri (radiyAllahu ‘anbu)

who said: “The Prophet said:
a Be 3 em cg? all
18
we ly Ce
ha 553i ok ate yy Me 255 <
“There is no sadagah' on anything less than five cam-

els and there is no sadagah on anything less than five
awag, and there is no sadagab on anything less than five
uwsug.”*
'
Here, the term sadaqah refers to the obligatory charity or zakat.
Awag is plural of ‘ugiyah’ and it is a number of silver coins or its like, and
*
they also say: ‘wagiyah.’ They say it is forty dirham, and five awag is equal to two-
hundred dirham. And Allah knows best.
Uwsug and awsag ate plural of wasg; a volume measurement which they say is
>
equal to sixty sa’. A sa’ is a volume measurement which is measured when the
average man holds two hands together and scoops four times like that, and
its precise measurement may be fixed by the leaders. And Allah knows best.
103
Al-Ajurti commented: ‘The meaning of the Prophet’s ($8) say-

ing: “..20 sadagah on less than Jive ugiyah” means there is no sadagah
on wealth less than two-hundted dirham. One ugiyah equals forty
dirham. The scholars unanimously agree that sadagab is not obliga-
tory on wealth totaling less than two-hundted dirham, if he has a
complete two-hundred dirham at the time for sadaqah,’
245, Muslim, #979, Muwatta of Malik, 1/244, Aba Dawa #1558

*
Bukhar
Tirmidhi, #626, Nasa’, 5/17, and Ibn Majah by way of ‘Amr Ibn Yahya.
Hamzah al-Kinini said: ‘This is not narrated by anyone besides Abu Said
al-Khudti (radiyAllahu ‘anbu)’ bn Hajr said: Rather it is narrated by both Jabir
(radiyAllabu ‘anhu) and Abi Huraytah (radiyAdihu ‘anbn) also. See al-Nagt al-
Dharat, 3/480 and Fath al- Bari, 3/245,
104
HADITH TWENTY SIX
“The Messenger of Allah wrote a letter

(detailing the rules) of sadagah”’
On the authority of ‘Abdullah ibn “Umar (radiyAllahu ‘anhu)

who natrated:
1b Biapoe S41:ag ate

ah
Lo oil gi
dag ade
a al p25 28 bs dle J} a8
Le
pSMS faPF.
aie Ai a Me (28 Ub. ating Sie «
as eo
4% BN
Gs 905 25 Se
148 bs
;
oy *
al 4 oo. , 24 - oy +
uw B36
eh bs det & cade as aes Usb eke

“oy
Pals
C5 reN(e.
Ny
= ster 8%7
5 A
bab
WNG
SB ob SN
pl es
SY ae \
Mae
« an
Geo 2355
BB Gusigly et Sy gad
105
HADITH ON ISLAM WITH COMMENTAR
ON (3 cs! {3
«
oa
AID
‘*
|
oe
Sls
«O98
Gl Gus 39
ENC)
ables un Jp a,
UH)
*
\
*Belt bs
(3 Glas
ald SL GUISE Je Lah Ni

J!
Lt 3
om igh ted Gully FL:
ual a 5. we Oi
BELG LEB Lia «

Gh
wc CID Ys Jak
“The Prophet (#8) wrote a letter (detailing the rules) of

sadagah, but he was not able to send it to his collectors
until he passed away. He had kept it with his sword. Aba
Bakr acted upon this (letter) until he passed away, and
‘Umar acted upon it until he passed away.
It was (written) in it: “Upon five camels, there is one

sheep due. And upon ten, there is two sheep, and upon
fifteen, three sheep, and upon twenty, four sheep; and
106
“The Messenger of Allah wrote a letter (detailing the rules) of sadagah”
upon twenty-five to thirty-five camels a she-camel in her

second year is to be given. If the number exceeds by
one up to seventy camels, a she-camel in her fourth year
is to be given; if they exceed by one up to seventy-five
camels, a she-camel in her fifth year is to be given; if
they exceed by one up to ninety camels, two she-camels
in their third year are to be given; if they exceed by one
up to one hundred and twenty, two she-camels in their
fourth year are to be given. If the camels are more than
this, a she-camel in her fourth year is to be given for
every fifty camels, and a she-camel in her third year is
to be given for every forty camels.
With regards to sheep, then for every forty sheep, one

sheep is to be given, up to one-hundred and twenty
sheep. If there is one mote than this, then two sheep,
up to two-hundred sheep. If there is more than two-
hundred, then three sheep are due, up to three-hundred.
If the sheep are more than that, then for every one-
hundred sheep, one sheep is due, and nothing needs to
be given unless one-hundred are reached. And different
(flocks) should not be joined together, nor should a
combined (flock) be separated for fear of giving (extra)
charity. Each partner (who has a share in a combined
flock) should pay the sadagah in proportion to his shares.
And an animal that is old, or a defective animal, will not
be accepted for chari
Al-Zuhti said: ‘When the Zzkat collector comes, the sheep are
to be divided into three divisions: A third of them should be the
107
worst (sheep of the flock), and a third of them the best, and a
third in the moderate. And the one collecting charity should take
from the moderate ones,’
And al-Zuhti did not mention this division for cows,'
'
Tirmidhi, #621, Aba Dawad, #1 968, Darami, 1/381, Ibn Abi Shaybah, 3/121,
Hakim, 1/392, Bayhaqi, 4/88, Ahmad, 2/14. Ibn Majah, #1800, Ibn Jarud,
#174, Nasa’, 5/18 and others,
Al-Albani ruled this hadith as being sahih in Sabih Tirmidbi.
108
HADITH TWENTY SEVEN
“Whoever fasts during Ramadan,

having faith and expecting his reward
(from Allah)”
On the authority of Aba Hurayrah (radiyAllahu ‘anhu) who

natrated that: “The Messenger of Allah (3) said:
fps pat
a la 5a ladety Ble) alias; ale iy
Ll BN
ab
Lande|
al ald pb tag cath
be>
Ap?
ee,
Ut
“Whoever fasts during Ramadan, having faith and ex-
pecting his reward (from Allah), will have all his previous
sins forgrven. And whoever stands in prayer on Laylat
al-OQadr (the Night of Decree), having faith (#mdn) and
expecting his reward (from Allah) (¢hisab) will have all
his previous sins forgiven.””!
'
Bukhari, 4/99, Muslim, 1/523, Abt: Dawid, #1372, Tirmidhi, #683, Nasa’i
4/155 and others.
109
Al-Ajurti commented: ‘The meaning of this hadith is and Allah

knows best: The servant believes that Allah has made fasting (in
Ramadan) an obligation so he desires a reward for fasting. The
servant anticipates a reward in the Hereafter because of that which
has befallen him from hunger, thirst, abstention from his wife and
his slave during the day as Allah has ibited.’
ptoh
110
HADITH TWENTY EIGHT
“The Fast was for Three days in Every

month...”
‘Attiyah al-‘Awfi narrated that Ibn ‘Abbas (radiyAlahu

‘anhuma) said regarding the following verse:
Kile Sil sli lg) Jes % Ai\ SS

Ub «
58 Aid Ais ort ce Je Spa
Ji { ob,
pA ASF Fa OB aA Bi
Dp
aaa
salty, ses i eo JSL Je of

phils sll alle py ‘czall \
be ed.
‘ass
i 05 3é Bins il Ft
ly
old
|
elt
gh
slot
ip
alt
38.«Sine plas
111
cll
HE eve fp
AP
QTHET SP opie ge
a &
eeneeniotes oleh oH We
f =P
sh adivefiet
edn adh i KP ef of
HOO tir ys of ahd ae
0 99
Freee? Keri EE
O ipa A es ee a
iret
at we £20Shy oP wy a SPP’ See
oy @ 1%
ig* age fer if LFS eae. of
ar: fost Py tind of
of one el
Aer or PO Get 4 0 i
t of
LEA AfOe os page da Serh
of we
Sena ae S 0 we Pett Pw
a oO it SP iF
GE ory set te te ZO
ery af yet FSO a> a iaec? psy ES
« Gihou Kaaaa ut shop aasqy sofsoa ysof aq[.,,
I) Ol 4
Me
4
ag atte Hi Ls afi S925
PE BIA oh aw
8 oh
SIS oly 257 tls re big ted
i
ales bond
Jos Lat a ag shal8 Gls 2

bjs pleai AL SO) ste es liga (hes
Seg
Ride ed Yd ly Si odos Rts
- 297 ¢
ut
SUG lies Re ols Kaailt 5

SE aS
SE 985 NI BS te ity Sh
yt
{AN se bash so 225i Lesh 8 ste
“O you who have believed, decreed upon you is fasting
asit was decreed upon those before you that you may
become tighteous. [Fasting for] a limited number of
days.” [al-Bagarah (2): 183-184]
He (radiyAllahu “The fast was for three days

‘anhu) said:
in every month. This was later abrogated when Allah
tevealed the fast of Ramadan. The first fast was the
fast of “tama. Whoever prayed ‘atama, food, drink
and sexual relations were ptohibited (during the day).
Allah made the fidyah for this fast the feeding of the
needy. Any traveler or resident who wished to feed the
114
“Thefast wasfor three days in every month...”
poor and breakfast this was a rukhsah [an exception to

a general law] for them. Later, Allah revealed the fast
of Ramadan and made permissible food, drink, and
sexual relations during the night until morning. What
Allah made /aram in the fast of “atama He revealed in
the fast of Ramadan “...then an equal number of days
[are to be made up)...” [a/Bagarah (2): 184]
and did not mention the feeding of the poor as an

omission. The omission from the fast of “tama was
abrogated and Allah explained it in his saying: “Allah
intends for you ease and He does not want to make
things difficult for you.” [a+Bagarah (2): 185]
This is about breaking fast during travel, and to make

up the amount of days missed later. Allah says: “Allah
knows that you used to deceive yourselves so He turned
to you and forgave you.” [a/-Bagarah (2): 187]
At first the Muslims, if they would fast, they would

fast the day until the evening and eat that which was
between them and ‘afama. So if the ‘afama was prayed
Allah would make food /aram on them from the previ-
ous night. ‘Umar Ibn Khattab was standing between us
when he let himself become seduced by his desires. As
a result he went to his wife to fulfill his desires. When
he finished his ghus/he began to cry and blame himself
strongly like no other blameworthiness I have ever seen.
Then he went to the Messenger of Allah and said: “O
115
PORTY HADITH ON ISLAM WITH COMMENTARY
Messenger of Allah! I seek pardon in Allah and to you

for my soul on behalf of this sin. I had relations with my
family because my desires appealed to me. Do you find
a consession (rakhsah) for me, O Messenger of Allah?”
The Messenger of Allah said: “The action does not
deserve an excuse.” When ‘Umar went to his house, the
Prophet (4) sent for him and he came. Allah revealed
an excuse in a verse of the Qur’an and ordered that it
be placed in Surah al-Bagarah:
“It has been made permissible for you the night pre-
ceding fasting to go to your wives [for sexual relations].
They are clothing for you and you are clothing for them.
Allah knows that you used to deceive yourselves, so He
and
”
accepted your repentance forgave you. [a/-Bagarah
(2): 187]
This was because of the action of Umar.
In the hadith of Mu‘adh ibn Jabal (radiyAllabu ‘anhu) and

Ibn ‘Abbi (radiyAllihu ‘anhuma) as well as others said:
“When they would fast and fall asleep before they broke
fast, food and sexual relations were not permissible for
anyone among them. Sirmah Ibn Qais al-Ansati was an
elderly man. He used to do hard work during the day, so
he was overwhelmed by sleep and fell asleep before he
broke his fast. He woke up and had not eaten or drunk
anything and as a result he was weak. The Prophet
(#8) saw him and said: “Why do you appear weak to
mer!” He said: ‘O Messenger of Allah I was working
116
“Thefast wasfor three days in every month...”
hard yesterday and came home tired. I fell asleep be-

fore I broke fast. Then “Umar ibn Khattab came and
had relations with his wife after she was asleep. Allah
revealed concerning them:
“It has been made permissible for you the night pre-
ceding fasting to go to your wives [for sexual relations].
They are clothing for you and you are clothing for them.
Allah knows that you used to deceive yourselves, so He
accepted your repentance and forgave you. So now,
have relations with them and seek that which Allah
has decreed for you [i.e., offspring]. And eat and drink
until the white thread of dawn becomes distinct to you
from the black thread [of night}.” [aBagarah (2): 187]'
'
Tbn Jarir, 2/131, Ibn Abi Hatim in a/Durr al-Manthiir, 1/429, 1/476, Abu
Dawid, #2313, by another route with a hasan isnad on the authority of Ibn
‘Abbas (radiyAdahu ‘anhuma) in summarised form.. See Jami‘ al-Usal, 2/26, Ibn
al-Athir, Fath al-Bari, 8/182, Taghlig al-Ta‘hig, 3/185 of Ibn Hajr
117
HADITH TWENTY NINE
“A Month can be only Twenty-Nine

Days...”
On the authority of Ibn “Umar (radiyAllahu ‘anhuma) who

said: ‘The Prophet (38) said:
do &
Re a 3Srf G 4
é
-~ Bare g A
\\
V5 OOF \
SE Gea Ec R25 jE lal

\
Gy
at vin Sh. % at a.40 a 8h
Bile F AB. ang Se

\y
“A month can be only twenty-nine days. Do not fast

until you see (the crescent) and do not break fast until
you see (the crescent). If there is overcast in the sky
then regard the month (as thirty days).’”"
Nafi‘ said: ‘After twenty nine days of Sha‘ban had past ‘Abdullah
Ibn ‘Umar would send someone to look for the crescent. If it was
seen they would fast. In addition, if the crescent was not seen and
‘Muslim, #1080, #6 by way of Ismail.

Aba Dawid, #2320, by way of Hammad.
Bukhari, 4/102, Malik, 1/286, Na 4/134, Darmi, 2/3, Bayhaqi, 4/204,
Ahmad, 2/5, 13, 63 by way of Ibn ‘Umar (radiyAllabu ‘anhuma).
118
“A Month can be only Tienty-Nine Days...”
no clouds or haze prevented the person’s view then Ibn “Umar

would wake up the next morning and fast. In addition to this, if
clouds or haze prevented the person’s view of the crescent Ibn
‘Umar would wake up and fast the next morning,”
Al-Ajurti commented: ‘Abi Bakr Ibn Muhammad al-Sadlani

said that Abi Bakr al-Marwazi narrated that Ahmad Ibn Hanbal
said: ‘In reference to the statement about the crescent ‘If clouds or
haze block a person’s view it is befitting for the servant to believe
during the night that he will be fasting the next day. This is because
he is not sure if it is Ramadan or Sha‘ban.”
It has been narrated that:
ce
ple aad ol
tal ple
“There is no fast for the person who does not make
his intention during the night. 994
This person believes that he will have to fast tomorrow expecting

that it will be Ramadan. This is following the way of Ibn ‘Umar
(radiyAllahu ‘anhumd).
Abi Bakr al-Marwazi said: ‘I said to Abu ‘Abdullah: ‘Did not the
?
It is reported by Ahmad with a sahih isnad.
3
See Masa’il Imam Abmad, p.88
*
Aba Dawad, #2454, Ibn Khuzaymah, #1933, Tabarani in Sharh Ma‘ani al-Athar,
1/325, Bayhaqi, 4/202, Khatib, 3/92 on the authority of Ibn Umar (radiyAllabu
‘anhuma) with a sahih isnad.
119
Messenger of Allah prohibit us from fasting on the day of doubt?”

Imam Ahmad said: “This is if it is cloudless. Now if there is haze
ot clouds in the sky, then observe the fast in conformity with the
action of Ibn “Umar.”
Al-Ajurri commented: ‘Ja‘fat Ibn Muhammed al-Sadlani said that

al-Fadl Ibn Ziyad said that he heard Aba ‘Abdullah say about the
fast on the day of doubt: ‘I hold the position of Ibn “Umar based
on the hadith.’
Imam Ahmad said: ‘When the thirtieth night of Sha‘ban arrived

he would look for the crescent. If cloud or haze prevented him
from seeing it then he would wake up the next morning fasting.
If no clouds or haze blocked his view of the crescent he would
fast the next day.’
Al Fad] said: ‘I heard Imam Ahmad being asked about the state-
ment of the Prophet (#2): “If there is overcast in the sky then
regard the month (as thirty days).”
The questioner said: ‘What does this mean?’ Imam Ahmad said:
‘If the clouds or haze block the person’s view of the crescent dur-
ing the thirtieth night of Shab‘an, Ibn ‘Umar would fast the next
day. If there were not any clouds or haze in the sky he would not
fast. This has been narrated on the Prophet (4) and Ibn ‘Umar
used to do this.
5
Aba Dawid, #2334, Tirmidhi, #686, Nasa’i, 1/306, Darami, 1/2 , Tabarani,
1/356, Ibn Hibban, #878, Hakim, 1/424, Ibn Hajr in Taghlg al-Ta‘hg, 3/140
and others.
120
HADITH THIRTY
“Whoever intends to make Haj then let

him hasten...”
Ibn ‘Abbas (radiyAllahu ‘anhuma) narrated that al-Fadl Ibn

‘Abbas (radiyAllahu ‘anhuma) ot vice versa said that: “The Mes-
senger of Allah (8) said:
;
3 A, dt ae
ais «
vaya wep 38 a
Ww
5528 Aes! Shh

by
Bog
deled\ 5 «
“Whoever intends to make Haj then let him hasten to

do so because maybe an illness might befall him, or he
might lose his mount (ability to bear the expense) or he
might be prevented by some other necessity.””!
Ahmad, 1/323, 355, Ibn Majah, #2883, Bayhaqi, 4/340, Abi Nu‘aym, 1/114,
'
Tabarani in a/-Kabir, 18/287, 296 and others by way of Isma'ill.

Aba Dawid, #1732, Ibn Majah, #2883, Darami, 2/28, Hakim, 1/448,
Bayhaqi, 4/340, Ahmad, 0/225 and others on the authority of Ibn ‘Abbas
(radiyAllabu ‘anhuma) in summarised form.
It is ruled sahih by Hakim and Dhahabi agrees with him.
Al-Albani ruled this hadith as hasan in Irwa’ #990
121
Al-Ajurri commented: ‘It is as if he (8) said when the time for

Hajj comes and you have the ability to perform it then it is an ob-
ligation for you to make Hay. So hasten to Allah’s house and do
not be obstructed by that which does not serve as an excuse (Le.
worldly concern). You are not safe that things might befall you
and deprive you of Hay (ie. illness). If the way to Hay is blocked
and you suffer loss of wealth then you will not be excused. It was
possible for you to go to Hay but you neglected and were lax in
its obligation on you, so for that reason you have committed a
great sin.
122
HADITH THIRTY ONE
“If a person died without making Hay...”
On the authority of Aba Umamah (radiyAlahu ‘anhu) who

said: ‘The Messenger of Allah (32) said:
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“If any person died without performing the Hay and
there was no obvious demand, severe illness, or evil
ruler, which might have prevented him from doing
it, he would have died, if Allah wills, like a Jew or a
Christian. 291
Al-Ajurti commented: ‘Allah said in the Qur’an:
'Darami, #1792, Bayhaqi in Sunan, 4/334, in Shu, simarily in, a/-Jami‘ al-Kabir,
#11853. The isnad for this hadith is weak. However the wording from this text
is correct on Ibn “Umar (radiyAllahu ‘anhuma). They ate his words and not that
of the Prophet (4g)
123
the Widea
Ness
“And [due] to Allah from the people is a pilgrimage to
the House - for whoever is able to find thereto a way.”
[AL Tmran (3): 97]
When the man has the ability, //aj obligation on him.

becomes an
If he stays behind after its duty has become obligatory on him,
then he has committed a grave sin. It is not from the character of
the Muslim to be lax towards an obligation from the obligations
that Islam is built upon.”
Ibn “Umar (radiyAllahu ‘anhuma) said: “Whoever died and did

not perform Hay and had the capability would have died, if Allah
wills, as a Jew or a Christian. I used to be on the point of sending
men to different countries and having them look at whoever had
the ability and did not perform Haj to impose a tax on them. By
Allah they are not Muslims. By Allah they are not Muslims.’
“Ali Ibn Abi Talib (radiyAllahu ‘anhu) said: “Whoever has the
necessary provisions for him to reach Allah’s house and did not
go dies a Jew or Christian.’
Aswad ibn Yazid said to his master (it is said his name was
Mualass): ‘If you die and did not perform Hay I will not pray at
your funeral.’
Said Ibn Jubayr said: ‘If my neighbour dies while he was well
off and did not perform Haj, I will not attend his funeral prayer.’
124
HADITH THIRTY TWO
“Ibn “Abbas (radiyAllahu ‘anhuma) said

about the verse:...”
Ibn Abi Talhah narrated that Ibn ‘Abbas (radiyAllabu

‘anhuma) said about the verse:
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“And [due] to Allah from the people is a pilgrimage to

the House - for whoever is able to find thereto a way.”
[AL Tmran (3): 97
125
The ability (a/-Sabi/) is that the servant’s body is healthy,

and he has the cost of his provisions without facing
hardship.
Then Ibn ‘Abbas (radiyAlabu ‘anhuma) said: “But who-

ever disbelieves [i-e., refuses] - then indeed, Allah is free
from need of the worlds.” [4/Tmran (3): 97|
This applies to the person that denies Taj. He does not

believe it to be a righteous deed and the abandonment
of it to be a sin.””!
'
Ibn Jarir, 3/15, 20, Bayhaqi, 4/324, 331, similarly, mentioned by Ibn Munthir
in, Durr al-Manthur, 4/274, 276.
The isnad for this hadith is weak.
126
HADITH THIRTY THREE
“Guarding the Frontier for a Day in the

Cause of Allah...”
On the authority of Shurahbil Ibn al-Simt:
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127
Salman al-Farsi (radiyAlabu ‘anhu) passed by Shurahbil

Ibn al-Simt while he was in a garrison in which he and
his companions were suffering from difficulties. He
said to him: ‘Shall I narrate to you - O Ibn al-Simt - a
hadith I heard from the Messenger of Allah (2)?’ He
said: ‘Of course O Abi ‘Abdullah narrate to us.’ He said:
“(Riba?) Guarding the frontier for a day in the cause of
Allah is than better, than fasting a month and standing
(in prayer) for it. Whoever stands guard in the path
of Allah, it is better than standing during the night of
Ramadan fasting in it. Whoever dies as a watch guard
in the path of Allah will have the reward of a martyr
until the Day of Judgment.”
'
Muslim, #1913, Tirmidhi, #1665, Nasa’i 6/39, Tahawi in a/-Mushkil, 3/102,
Hakim, 2/80, Bayhaqi, 9/38, Sa‘id Ibn Manstr #2409, Ahmad, 5/440, Tabarani
in a/-Kabir, #6077 and others.
In Muslim, #1913, on the authority of Salman (radiyAllabu ‘anbu) who said:
‘I heard the Messenger of Allah ($g) say: “Guarding the frontier in the cause
of Allah for one day and night is better than fasting and praying Ozyam for a
month, and if he dies, the reward for his righteous deeds that he used to do
will continue, and he will receive provision, and he will be safe from the trial
of the grave.“
In Tirmidhi, #1665, Salman al-Farsi (radiyAHahu ‘anhu) passed by Shurahbil
Tbn al-Simt while he was in a garrison in which he and his companions were
-
suffering from difficulties. He said to him: ‘Shall I narrate to you O Ibn al-
Simt - a hadith I heard from the Messenger of Allah (g)?’ He said: ‘Of course
O Abi ‘Abdullah narrate to us.’ He said: ‘I heard the Messenger of Allah
() saying: ”(Ribaf) Guarding the frontiet for a day in the cause of Allah is
more virtuous“ - and perhaps he said: “better, than fasting a month and standing
(in prayer) for it. And whoever dies in it, he is protected from the trials of the
grave, and his deeds (continuously) multiplied until the Day of Resurrection.”
128
HADITH THIRTY FOUR
“Strive in the Path of Allah far and

near...”
On the authority of “Ubadah Ibn Sammit (radtyAlahu ‘anhu)

said that: "The Messenger of Allah (3) said:
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“Strive in the path of Allah far and near or in your
homeland or journey. Indeed jihad is a gate from the
gates of Paradise. Striving in the path of Allah saves
a person from the stress and worries (on the Day of
Judgment).””'
'
Tbn Bishram in al-Amal. 2/87, ‘Abdullah ibn Ahmad in Zawa'id a-Musnad,
5/330, Ahmad, 5/314, 316, 326 and others.
Al-Albani has ruled this hadith as being hasan 4 ghayrihi, Silsilah Ahadith al-
Sabihah #1941.
129
Al-Ajurti commented: ‘These hadiths motivate the intelligent

person to stand watch for the sake of Allah, to strive, to spend
one’s wealth in the path of Allah, or bear any single endeavour
for Allah’s sake.’
The Prophet (4) said:
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“A single endeavour in Allah’s cause in the forenoon
or -afternoon is better than the world and whatever
is in it.”
[Publishers Note] The word Jihad comes from the Arabic root verb, which
means to struggle, strive or endeavour in the way of Allah. Hence jihad is
literally an act of struggling, Jihad is to struggle with the base desires of one’s
own soul. Thus jihad primarily refers to the inner struggle that each individual
faces on a daily basis, doing good and refraining from all bad and submitting to
Allah completely with sincerity. Every act should be done to please Allah. To be
wholesome it must be in accordance with Allah’s commands and the teachings
of the Prophet Muhammad while being cognisant of Allah at all times.
However, whenit becomes absolutely necessary to physically fight evil, jihad

takes on a martial dimension. The Prophet Muhammad and his follow-
ers, like many Israelite Prophets before them, fought wars in self-defence and
in order to abolish tyranny and oppression.
Taken from ‘Islam A Religion of Terror?’ Compiled by T. Husayn, Published

by Dar as-Sunnah Publishers, Birmingham, UK, 1st ed., 2016.
130
HADITH THIRTY FIVE
“Indeed the Friends of Allah are those

who Pray...”
It was reported from ‘Ubayd Ibn ‘Umayr, from his father,

that he narrated to him - and he was a Companion of the
Prophet (2). That the Messenger of Allah (8) said in the
farewell Haj:
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“Indeed the friends of Allah are those who pray.”
The Messenger of Allah (48) said: “Whoever establishes

the five daily prayers that have been made incumbent
upon him, fasts the month of Ramadan desiring Allah’s
reward and believes that fasting is duty upon him, pays
a
zakah on his wealth desiring a reward for his zakah and

. avoids the major sins...”
A Companion said: ‘O Messenger of Allah! What are

the major sins?’ The Prophet (42) said: “They are nine
and the severest of them are: Committing shirk with
Allah, to kill a Muslim unjustly, to flee from the bat-
tlefield, to practice magic, to eat the wealth of the or-
phan, to devour ba [interest], and to slander the chaste
Muslim woman, disobeying Muslim parents and and
132
“Indeed the friends of Allah are those who pray...”
violating a/ Bayt al-Haram (the Sacred House) which is

your giblah during life and after death. No Muslim dies
and avoids these sins while establishing the prayer and
paying zakah except he will accompany Muhammad in
a house in the middle of Paradise. Its doors will have
gold trim.”
Al-Ajurrt commented: ‘People have differed concerning the

major sins and what exactly they are. About the verse:
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“If you avoid the major sins which you are forbidden.”
[al-Nisa’ (4): 31],
Ibn ‘Abbas (radiyAllahu ‘anhuma) said: ‘A major sin is every sin

that Allah has concluded its outcome with the Hell, or His anger,
or a curse or a punishment.’
It has also been narrated on Ibn ‘Abbas (radiyAlahu ‘anhuma)

that he said: “The major sins are seventy the least severe of them
are seven.’
In another narration on him, he (radiyAlahu ‘anhuma) said:

‘Everything that Allah is disobeyed with is considered a major sin.’
‘Abdu’l-Razzaq was asked about the major sins. He said they

are eleven. Four on the head: A/Shirk, slandering chaste women,
'
Aba Dawid, #2875, Nasa’i, #4012, Hakim, 1/59, Tabarani in a-Kabir, 17/47,
Bayhaqi, 3/408, 10/186, Tahawi in a+Mushil, 1/383, al-Mizzi in Tadbib al-Kamadl,
2/767, al- ‘Aqili, 3/45, Ibn Jarit, 5/26 and others.
Al-Albani ruled this hadith as hasan.
133
giving false testimony and uttering a hostile oath. Three in the

stomach: consuming riba, consuming the wealth of the orphans
and drinking intoxicants. One from the two legs: Fleeing from the
battlefield. One on the private parts: Illegal sexual intercourse. One
done by both hands: To kill someone that Allah has prohibited
from being killed. One connected to the complete body: Cutting
ties from parents.
134
HADITH THIRTY SIX
“The Messenger of Allah (3%) Took My

Hand...”
On the authority of Jabir (radiyAllahu ‘anhu) who said:

“Abdu’l-Rahman ibn ‘Awf (radiyAlahu ‘anhu) said:
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‘The Messenger of Allah ($8) held my hand and too
me to the date-palm tree where his son Ibrahim was
at. He found Ibrahim in his last breaths. He took him
and placed him in his room. Then he said to him “O
Ibrahim we do not possess anything for you from Allah.
His eyes began to water. I said: ‘Allah has blessed you
and you are crying?! Have not you prohibited crying?!’
He (82) said: “I have not prohibited it, but I prohibited
two foolish immoral voices: A voice of the musical
tone with entertainment and amusement along with
Shaytan’s wind instrument. A voice during a calamity
while clawing at one’s face and tearing one’s clothes,
and Shaytan’s scream.
Crying is a mercy and whoever does not show mercy

will not be shown mercy. O Ibrahim, If it was nota true
reality, promise and a path (to Paradise) it would not
a
have happened. Indeed in our Hereafter we will meet

at the beginning of our journey (of this life). Verily we
are deeply saddened because of you. And due to you
136
“The Messenger of Allah Took My Hand...”
we ate heartbroken. The eyes are watering and the heart

is mourning but we do not say anything which makes
out Lord angry.”
Al-Ajurti commented: ‘This hadith motivates the intelligent to

be a person that whenever Allah bestows a blessing upon them,
which makes them happy and delightful, to thank Him for the
blessing and to remember Allah in abundance. A person should
be obedient to Allah and seek assistance from Him with dy‘@’ for
obedience to Allah.
Among the things they should be happy for are marriages,

wedding ceremonies, walimahs, circumcision of their children and
whatever else resembles these types of celebrations. Furthermore,
the person who has been given these blessings should be charitable
towards relatives, neighbours, the weak and others. Moreover, one
should seize the opportunity to invite the poor and the needy in
order to seek assistance with Allah’s blessings for obedience. If
the people who have been blessed do not do these things, then
consider them as evil and arrogant. Instead they bring to these
celebrations acts of disobedience. Among the disobedience is
entertainment with drums, wind instruments, string instruments,
wooden instruments, long necked stringed instruments and male
and female singers.
By bringing these things to their celebrations they have disobeyed

Allah. If they seek assistance with His blessings on disobedience,
then the hearts of the Muslims are harmed by these acts. It is a
duty for the Muslims to disapprove of such acts of disobedience.
1
Tbn Sa‘d, 1/138, 143, Tirmidhi, #1005, ayalisi, #1683, Hakim, 4/40, Ibn
Majah, #1589, Bazzar, #795, see in Silsilah Abadith as-Sabibab, #427
This hadith is hasan.
137
They should feel offended by such neighbours and supplicate

against them. This is done because of the acts they have done
from which they were prohibited.
So when someone dies or a calamity befalls them their hearts feel

pain. During their times of hardship the smart ones among the
believers practices, what Allah refers to as patience (sabr), repent-
ance (tawbah), supplication (du‘a’) and prayer (salah). Allah rewards
them because of their actions, is pleased with them and praises
them. The ones with sense among the people when they cry or
are grief stricken there is no blame on them. This is because the
believer is soft hearted and crying is mercy for him. It is permis-
sible for the believer to cry.
Now as for the countless ignorant among the people whenever

a calamity or hardship befalls them, they become angry with what
has happened to them. They bring about distress, destruction,
hostilities, and mourning, In addition to this you find them smack-
ing their cheeks, pulling out and cutting their hairs. Also you find
such people smacking their faces, tearing their clothes, and wailing,
They wail and disobey Allah during their times of calamity with
numerous acts of disobedience. Also these people return to the
character of pre-Islamic times during meals. They remain awake
all night with the relatives of the deceased. The women visit the
graves and lose the prayers and do other things that resemble acts
of disobedience to Allah.
Allah detests them because of such actions. The believers ate

harmed by the evil that appears from them. They work together
in sin and transgression with the blessings they are granted. They
ate found working together in ignorance and not for classes of
knowledge.
138
HADITH THIRTY SEVEN
“The Religion is Advice (nasihah)...”
On the authority of Tamim al-Dari (radiyAllahu ‘anhu) that

the Messenger of Allah (8) said:
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“Indeed the religion is advice (nasihah). Indeed the reli-
gion is advice. Indeed the religion is advice [He (348) said
this thrice].” It was asked: “To whom O Messenger of
Allah?” The Prophet (8) replied: “To Allah, His Book,
His Messenger , to the Leaders of the Muslims and to
the common folk of the Muslims.””
'
Muslim, #55, Ahmad, 4/102, Nasa’i, 2/178, al-Humaydi, 2/369, al-Qudai,
139
Al-Ajurri commented: ‘A questioner asked me about this hadith.

He said: “Tell me how adviceis given to Allah, His Book, His Mes-
senger and to the Leaders of the Muslims and to the common
folk of the Muslims?”
I answered in the form of this book exactly how advice is to be

given, in this order. That which he asked about is rewarded. It is
befitting for Muslim with sound mind and manners to seek out
a
how to give advice and learn it. Allah is the one that grants success.’
#17, Abi ‘Ubaydin a/-Amwal, #9, Aba Dawid, 5/233, Aba ‘Awana, 1/36, Ibn
Hibbanin Rawdah al-‘Uqula’, #194, Bagawi, 13/93, Tabaraniin a/-Kabir, #1260,
#1261, #1262, #1263, Ibn Hajrin Taghliq, 2/55 and others.
This hadithis in Bukhari, but withoutits chain (isnad).
140
HADITH THIRTY EIGHT
“That which is Lawful is Clear and that

which is Unlawful is also Clear...”
On the authority of Abi ‘Abdullah al-Nu‘m4n Ibn Bashir

(radiyAllahu ‘anhu) who said: ‘I heard the Messenger of Allah
(38) say:
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“That which is lawful (Aa/d/) is clear and that which is

unlawful (baram) is also clear. Between the two of them
are doubtful [or ambiguous] matters about which not
many people are knowledgeable about. Thus, he who
avoids these doubtful matters (shubuhat) certainly clears
141
himself in regards to his religion and his honour. But he

who falls into the doubtful matters, falls into that which
is unlawful like the shepherd who pastures around a
sanctuary, all but grazing therein. Verily every king has
a sanctuary and Allah’s sanctuary is His prohibitions.””!
Al-Ajurti commented: ‘For this hadith we have another good

answet. All of creation is in need of the knowledge about the law-
ful (baddl) and unlawful Ignorance about it is not sufficient
for them. Whoever wishes to know about it pursues its knowledge.
And whoever pursues it finds it by the will of Allah.’
'
Bukhari, #2501, Muslim, #1599, Ahmad, 4/269, 270, Aba Dawid, #3329,
Nasa’i, 7/241, fbn Majah, #3983, Bayhaqi in a/-Zubd, #858 and others. Hadiths
with very similar meaning have been narrated by the Companions ‘Abdullah ibn
‘Umar, Ammir ibn Yasir, Jabir, ibn Mas‘ad and Ibn ‘Abbas (radiyAllahu ‘anhum).
142
HADITH THIRTY NINE
“There are Seven whom Allah, the Mighty

and Majestic will shade in His Shade...”
On the authority of Abu Hurayrah (radiyAllahu ‘anhu) who

said: “The Messenger of Allah (82) said:
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143
“Thete are seven whom Allah, the Mighty and Majestic

will shade in His Shade on the Day when there is no
shade except His Shade: a just ruler; a youth who grew
up in the worship of Allah and obedience towards Him
until he dies upon that; man who remembers Allah
a
in seclusion and his eyes flood with teats out of fear

of Allah, a man who meets another man and says: ‘By
Allah T love you for the sake of Allah,’ and the other
man says: “By Allah I love you for the sake of Allah’;
a man whose heart is attached to the masajids and he
resorts to them, a man who gives in charity and hides
it, such that his left hand does not know what his right
hand gives in charity, man who is called by a woman
a
of beauty and position (for illegal intercourse), but be

says: “I fear Allah, the Lord of all the worlds,””!
Al-Ajurti commented: ‘The description of each of these people

in this hadith are described one by one. They have been clarified
individually. Whoever wants to understand their descriptions will
do so, if Allah wills. This is a noble hadith. Everyone who worships
Allah is cultivated by this hadith. No one works hard concerning
knowledge except the sensible. And, on the other hand, no one
fails to strive for knowledge except the ignorant person.
"
Bukhari, 2/119, Muslim, 2/715, Tirmidhi, #3392, Ahmad, 2/439, Nasa’i,
#5380, Ibn ‘Abdu’l-Barr in al Tamhid, 2/282. and others.
144
HADITH FORTY
“T entered the Masjzd [and surprisingly

found] the Messenger of Allah (8)
sitting by himself...”
On the authority of Abu Dharr (radiyAllahu ‘anhu) who said:

‘I entered the masjid [and surprisingly found] the Messenger
of Allah (8) sitting by himself. I sat next to him and said:
‘O Messenger of Allah! You have ordered me to pray. What
is prayer?”
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152
“T entered the masjid [and surprisinglyfound] the Messenger of Allah...”
He (38) said: “This is a good place, so ask more or less.”

I said: ‘O Messenger of Allah! Which deeds are the
best?’
He () said: “Faith in Allah and striving in His path.”
I said: ?O Messenger of Allah! Which believer is the
best?”
He (8) said: “The one with the best manners.”
I said ‘O Messenger of Allah! Which Muslim is the
best?”
He (#§) said: “The one who avoids harming the people
with his tongue and hands.”
I said: ‘O Messenger of Allah! Which migration is the
best?’
He (4%) said: “The migration from evil.”
I said: ‘O Messenger of Allah! Which prayer is the best?”
He (8) said: “The one with the longest standing,”
I said: ‘O Messenger of Allah! Which fast is the best?”
He (#8) said: “The obligatory is enough and it has with
Allah an abundant reward.”
I said: “O Messenger of Allah! Whichjihad is the best?”
He (8) said: “The one whose horse is wounded and
sheds blood.”
I said: ‘O Messenger of Allah! Which servants are the
best?”
He (3) said: “The most expensive and most valuable
with their people.”
I said: ‘O Messenger of Allah! Which charity is the best?’
He (4) said: “The charity which is given when a person
has little and is secretly dispensed to the poor.”
I said: ‘O Messenger of Allah! Which is the greatest
153
verse Allah has sent to your”

He (88) said: “Ayatul Kursj” [2:255]. Then he said: ‘O
Abi Dharr! The seven heavens are not with the kursi
except like a ring thrown by earth’s desert. The virtue
of the ‘rsh in comparison to the £urs7is like the desert
over the ring,”
I said: ‘<O Messenger of Allah! How many Prophets
were there?’
He (#8) said: “One-hundrtend and twenty-four
thousand.”
I sai Messenger of Allah! How many among them
-
were messengers?”
He said: “A plentiful three-hundred and thirteen.” |
said: “A very generous amount.’
I said: ‘O Messenger of Allah! Who was the first from
among them?’
He (38) said: “Adam.” I said: ‘O Messenger of Allah!
Is a Prophet a messenger?”
He (88) said: “Yes, Allah created Adam with His Hand,
breathed into him the soul and fashioned him first.”
Then, he said: “O Aba Dharr! There are four who are
Syrian : Adam, Shiith (Seth) , Nath, and Knoukh (Idris).
Idris was the first to write with a pen. There are four
who are Arab: Had, Shu‘ayb, Salih, and me. O Abt
Dharr, the first of the Prophets sent to Bani Isra’il was
Misa and the last of them was ‘Isa. The first of the
messengers was Adam and the last is Muhammad.’
I said: ‘O Messenger of Allah! How many books did
Allah reveal?’
He (38) said: “One-hundred Scriptures and fout com-
154
“T entered the masjid [and surprisingly found] the Messenger of Allah...”
plete books. Allah sent fifty scriptures to Seth, thirty to

Idriss, ten to Ibrahim and ten to Misa before the Torah.
(The four complete books which) Allah revealed are the
Torah, Injil, Zabir and the Qur’an.”
I said: ‘O Messenger of Allah what was the scripture
of Ibrahim?’
He (38) said: “It was all parables: O arrogant leader, O
tested ruler! I have not sent to you to unite the world
mutually, however I have sent you to keep the prayer
(du‘a’) of the oppressed from me. I do not reject the
prayer of the oppressed even if it is from a disbeliever.
Also there were parables like: It is upon the sensible
to have four hours: An hour to confide in Allah, an
hour to take his soul in account of its deeds, an hour
to contemplate in the creation of Allah, and an hour
devoted to fulfilling his needs from food and drink. It is
upon the intelligent not to age except for three things:
the gathering of provisions for the Hereafter, or to
gather overhaul for livelihood or pleasure in other than
the unlawful. Whoever regards his speech as belong-
ing to his actions speaks little except about that which
concerns him.”
I said ‘O Messenger of Allah! What was the scripture
of Misa?’
He (48) said: “All of it was warnings: I am amazed at the
one who is certain of death and is happy. I amazed at
the one who is certain of the Qadrand he prepares (to
meet Allah), Iam amazed at the person who knows this
world and he moves about in it as a resident and is com-
fortable. I am amazed at the person who is certain of
155
the account tomorrow and does not perform actions.”

I said: ‘O Messenger of Allah do we have anything that
was with the scriptures of Ibrahim and Masa that Allah
has sent to you?’
He (3) said: ‘Yes, Abii Dhatt read: “Indeed whosoever
purifies himself shall achieve success, and remembers
the Name of his Lord and prays; Nay you prefer the
life of this world” to the end of the chapter. It says
these verses are in the former scriptures of Ibrahim
and Masa.”
I said: ‘O Messenger of Allah! Give me some advice.’
He (4) said: “T advise you to fear Allah. Indeed taqwa
is the peak of your affair.”
T said: ‘O
Messenger of Allah! Give me more.’
He (8) said: “I advise you to read the Qur’an and tre-
member Allah, it serves for you as remembrance in the
heavens and as a light in this world.”
T said: ‘O
Messenger of Allah! ‘Tell me more.’
He said “Beware of laughing too much. It kills the heart
and diminishes the light from the face.”
I said: ‘O Messenger of Allah! Tell me more.’
He (#8) said: “Stick to striving for the sake of Allah, for
indeed it is a ascetic order of my nation.”
I said: ‘O Messenger of Allah! Tell me some more.’
He (88) said: “I advise you to remain silent except about
that which has benefit, silence banishes Shay/an and as-
sists you in matters of your religion.”
He (8) said: “Look at those who ate beneath you and
not at those who are above you. Doing this is suitable
156
“T entered the masjid [and surprisingly found] the Messenger of Allah...”
and do not defy the blessings of Allah upon you.”

I said: ‘O Messenger of Allah! Give me some mote.’
He (8) said: “Keep relations with your close relatives
even if they cut you off.”
He (88) said: “Say the truth even if it’s bitter.”
He (3) said: “Do not be afraid of the blame of the
blamers concerning Allah.”
He (4) said: “Repel from the people what you know
yourself (as harmful). Do not burden them in that which
you love. Sufficient for you is the blame that you pass
on to people that which you are ignorant about or to
make a hardship for them by that which you love.
Then he smacked his hand against my chest and said:

‘O Abu Dhart there is not a better intelligence than the
one who contemplates (sadbir), nor more God-fearing
person than the one who stays away from the unlawful,
and nothing more sufficient than good character (busn
al-Rkbulug).””"
'Tbn Hibban in Mawarid al-Zaman, #74, #2079, in al-Majrubin, 3/130, Abi

Nu‘aym in al-Filyab, 1/166-168, al-Kabir, #44158, Bayhaqi in Asma’,
#405, al-Mizan, 1/72, Ahmad, 5/178, 179, Nasa’i, 8/275 and others.
The isnad for this hadith is weak. However, some sections of the hadith are
authentic.
157
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172
APPENDIX ONE
The Divine Decree (a+ Qadr)
It is also required to believe in a/-Qadr (the Divine

Decree), the good of it and the bad of it, the sweet of
it and the bitter of it. All of this has been decreed by
Allah, our Lord. The measures of all matters are in His
Hand, and its source is from His Qada’ (His execution
of what He decrees). He knows all events beforehand;
therefore all events occur in accordance with His De-
cree. Allah’s Knowledge encompasses all actions and
sayings of His slaves before they come into existence,
and everything happens by His permission.
vee * SSA LO? 2 oe C4
CPS Guia SE HAS ae
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“Does not He who creates know, when He is the Most
Kind and the All-Aware.”
[al-Mulk (67):14]
173
Explanation
Believing in the Divine Decree is one of the six pillars of faith,
such that no one can become a believer except by having faith in
it. Imam Muslim reported in his Sahih that two men from the
city of Basrah approached ‘Abdullah ibn ‘Umar in the masta and
stood on either side of him. One of them said, ‘I expected that my
companion would entrust me to speak. So I said, ‘O Aba ‘Abdul
Rahman! Indeed, there have emerged in our midst a people who
recite the Qur’an and seek knowledge. They claim that there is no
such thing as the Divine Decree and the affair is one of absolute
free will.’
He replied, So when you meet those people, then inform them

that I am free from them and that they are free from me. And by
the One whom ‘Abdullah ibn ‘Umar sweats by, if one of them
were to spend the likes of the mountain of Uhud, Allah would
not accept it from him up until he believes in the Divine Decree.’
Then he commenced narrating from his father (Umar ibn al-

Khattab) the hadith which he narrated about the coming of Jibril
and asking the Prophet (3g) about the pillars of Islam, iman and
al-ibsan.
The pillars of Islam are five: Islam implies that you testify that
there is no deity worthy of worship but Allah and that Muhammad
is the Messenger of Allah, and you establish the prayer, pay the
xakat (alms), observe the fast of Ramadan, and perform pilgtim-
age to the House if you have the means.
And the pillars of iman are six: That you affirm your faith in
Allah, in His angels, in His Books, in His Messengers, in the Day
of Judgment, and you affirm your faith in the Divine Decree,
174
The Divine Decree (al-Qadr)
both good and evil.’

Thus it is evident that believing in the Divine Decree is a pillar
of faith, whereby one’s faith is invalid unless he has faith in it.
Two [deviated] sects, however, opposed this fundamental prin-

ciple; they are:
- Those who went to extremes in
1. Qadriyyah al-Nafat
negation
u. Qadriyyah al-Mujbirah Those who went to extremes in
affirmation
[1]: Qadriyyah al-Nafat. They ate those who claim that Allah
destined the good only, meaning He did not destine evil. This is
the belief commonly held by the Mu'tazilah who supposed that
by holding this belief they were Extolling Allah by negating from
Him the act of decreeing evil and then punishing people because
of it. But apparently they did not realize that what they had done
essentially was more evil than what they had sought to escape from,
because claiming that Allah is the Creator of the good whereas
evil is the creation of mankind, be it disbelief, wrongdoing, major
ot minors sins, entails the following:
First: It affirms the existence of two creators, hence they be-

come similar to the Magus [with regard to their belief].
Second: Attributing incapacity to Allah because, in effect, they

claim that there are events and actions occurring in the universe
which He created, but such events and actions were not among
the things He destined.
Third: Allah is overpowered when disbelievers commit what

He did not decree, which is a corrupt and false belief.
175
they have performed willingly and consciously, in order to establish

proof with regards to them, and manifest His wisdom in them.
Ablu’l-Sunnah wa’l-Jama‘ah also assett and believe that Allah is

neither unjust to any of His creation nor does He punish anyone,
unless they deserve it because of a sin they have committed. Allah
said,
ANG
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ai 65 Vegas mw
“O mankind, there has come to you a conclusive proof

from your Lord, and We have sent down to you a clear
light”
[a/-Nisa’ (4):147],
and
Yanlol
2. Gaara
5
Mo SSE (55,
Cpeisi
“Indeed, Allah does not do injustice, [even] as much
as an atom’s weight; while if there is a good deed, He
multiplies it and gives from Himself a great reward.”
[al-Nisa’ (4): 40},
and
nal ool ESTES ee, LY

OS ALB
Indeed, Allah does not wrong the people at all, but it is
the people who are wronging themselves.”
[Yunds (10): 44]
177
Ina nutshell, the creed of Ably’L Sunnah wa’l-Jama‘ah with regard

to this tenet can be phrased as follows: ‘We believe that Allah
created mankind and their actions. He will either reward them
for their actions or punish them for theit actions, which they have
committed willingly and consciously. This is because He, Exalted
be He, is far removed from being unjust or unfair to His creation.’
In a qudsi hadith, reported in Muslim and related by Aba Dharr

al-Ghifari (radiyAllil ‘anhu) that the Prophet (3) said: “O My serv-
ants, I have made oppression unlawful for Me and unlawful for
you, so do not commit oppression against one another.”
This is just one of the many legislative evidences indicating and

proving that Allah is never unjust to any of His creation. The
reason why we do not asctibe evil to Him explicitly is out of our
deference to His Majesty and Magnificence. This notion has been
manifested in the statement of the Jinn [in The Qur’an], wherein
they say, after being expelled from sky,
oa
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4274
“And we do not know [therefore] whether evil is in-
tended for those on earth or whether their Lord intends
for them a right course.”
lat-Jinn (72): 10]
Thus they explicitly attribute the good to Allah in the phrase

“their Lord intends for them a right course.” whereas the other part of
the statement, which mentioned evil and harm, was stated in an
implicit form using the passive voice, even though the Jinn knew
"
Muslim #2527 on the authority of Aba Dharr al-Ghifari,
178
that Allah is the Creator of evil and good. The same is also reported
from the Prophet (38),
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“T am here at Your service. All goodness is in Your
Hands, and evil is not attributed to You.’
wherein he Exalted Allah by refraining from the ascription of

evil to Him.
Ablu’l-Sunnah wa’l-Jama‘ah also believe that Allah bestows the

favour of His guidance upon whomever He wishes from among
His slaves, out of His Grace and Mercy, and that He misguides
whomever He wills from among His slaves through his Justice.
That said, what is incumbent upon us is to abide by the guidelines
set in the book of Allah and the Sunnah of His Messenger (8),
and to refrain from using our own intellects as the final arbiter in
these issues.
And with the aforementioned it is established that the madhhab

of Ablu’l-Sunnah wa’l-Jama‘ah is the truth, whereas all other madb-
habs that take a viewpoint other than this are misguided, whether
they deviate towards extremism or deficiency.
He knew everything before its existence; then it came

to pass in accordance with His Decree.
Explanation
We say: Allah has measured and decreed everything and has
?
Muslim #771 on the authority of ‘Ali ibn Abi Talib.
179
recorded all of it in the (awh al-mabfiiz) Preserved Tablet.
The author’s statement, “He Anew everything before its existence”

could conceivably be construed to stand in support for those
who said: mankind create their own actions, but Allah still knows
beforehand and is aware of what they do. This is correct, but we
prefer to say, Allah apportioned and decreed everything and wrote
all of it down in His book, (awh al-mabfiz) the Preserved Tablet.
This phrase, “He Anew everything before its existence” means that He
knows everything because He is the One who apportioned and
decreed it all. It has been reported that the Noble Recorders (Le.
Angels who record down the actions of people) write down all that
which people say and do as well as what they hold in their hearts,
and then they ascend to the heavens to compare with what has
been written in the Preserved Tablet and they find that
everything
conforms perfectly and entirely with it.
There are four level of Qadr,
The First Level:
Allah’s pre-knowledge (a/m) of the measure of eve-

rything,
The Second Level:

The recording of all of that in (awh al-mabfiz) the Pre-
served Tablet.
TheThird Level:
Its being subject to the control and (mashi‘ah) Will of
Allah.
180
The Fourth Level:
Creating (a/-khalg) and bringing (a/iad) all of that into

existence.
Qadr can also categorised with respect to the aspects of knowl-

edge and recording, as follows:
[] al-Qadr al-Umuri: It refers to the time when the angel is sent

to the creature while it is in the womb in order to write down
its predestined future, as being either blessed or doomed.
This meaning is relayed by the narration reported by Ibn
Mas‘td who narrated that the Prophet (8) said: “The con-
situents of one of you is gathered in his mother’s womb for
forty days as a mixed drop, and then it becomes a clot of
blood for another period of forty days, and then a lump of
flesh for a similar period, following which Allah sends His
angel to it, to breathe into it its soul, and is instructed with
regards to four things [to write down]; so the angel writes
down his livelihood, his death, his deeds and whether he
will be doomed or blessed.’””?
[x] al-Oadr al-Hawii: It takes place once a year on the Night of
Power (Laylatu al-Qadr), during which all events that are
meant to happen in the forthcoming year are recorded. Allah
said:
” 44
9523
o%
“On that night is made distinct every precise matter”

[al-Dukhan (44): 4]
{itt al-OQadr al-Yawmi: \t concerns the details of whatever relates

to the day; Allah said,
3
Bukhari #3332 and Muslim #2645,
181
se 9 Gh
LP
“every day He is bringing about a matter.”
[a/-Rabman (55): 29]
[tv] al-Qadr al-Azali:

It is the has been written down in
Qadr that
(awh al-mabfa2 the Preserved Tablet; Allah said,
GE yeahs
A
oo
Zh,
by
“Indeed, all things We created with predestination.”

[at Qamar (54): 49
Thus it is evident that there are four cate gories of written _ adr.
al- ‘adral- ‘wuri.a adr al-Flawli, al ‘adr ab Yawmi and al.Qadr al-
ral. The last three Categories are derived from al-Qadr al-Azali
He leads astray whomever He wills by abandoning them

through His Justice, and He guides whomever He wills
by directing them to success, by His Favour and Grace.
Consequently, everyone is eased by Him to what He
already has knowledge of and has previously decreed
as to whether they are to be among the wretched or
the fortunate.
Explanation
It was mentioned previously that everything in this universe had

been predestined and apportioned by Allah, Exalted be He; hence
He decreed who was to be blessed and who was to be doomed,
and for every being it’s life or death, health or illness, poverty or
wealth, humiliation or glory, what would be granted and what
182
would be taken away. Everything has been decreed and written in

His Preserved Tablet. Allah said,
os
76
Gy sae, 3h
GL
“Indeed, all things We created with predestination.”

[a+-Oa (54): 49|
and
otal
We, A% ate Sg 4
WITSdoen oft
Ys &
oe
Aud ail ANSEL asSol

at,
“No disaster strikes upon the earth or among yourselves

except that it is in a register before We bring it into be-
ing - indeed that, for Allah, is easy”
[al-Hadid (57): 22]
It has also been proven authentic that the Prophet (3) said,
“Allah created Adam, then he took the creation (the people) from
his (Adam’s) back, and said to one group, “These into the fire (hell)
and I do not care’ and to another group ‘and these into paradise
by my ercy.
And as we also know, Allah is Just therefore He never wrongs

anyone or does injustice to anyone. Allah said
pl SS.
SENS
ee
LY fab ail
GS
Indeed, Allah does not wrong the people at all, but it is
‘This narration is found in Musnad Abi Ya‘la. Full narration with slight differ-
ence in wording can be found in Ahmad #26942.
183
the people who are wronging themselves.”

[ Yunus (10): 44]
and
ae
alsof
BIS
id 2A
a
Fane
oe as:
Lane aes
“Indeed, Allah does not do injustice, [even] as much
as an atom’s weight; while if there is good deed, He
a
multiplies it and gives from Himself a great reward.”

[al Nisa’ (4): 40],
and
Gye ob
“ And
your Lord is not ever unjust to [His] servants.”
[al-Fussilat (41): 46],
and many other ayd¢. He, Exalted be He, said in a hadith gudsi,“O
My servants, I have made oppression unlawful for Me and unlaw-
ful for you, so do not commit oppression against one another.”
We gather from all this that: Allah misguides whomever He

wants, by His Justice, by removing His protection from him and
leaving him exposed to the Satan’s influence, who overpowers him
and leads him to Hell. Allah said,
>
Muslim #2527 on the authority of Abi Dharr al-Ghifari.
184
(2535
“7 Asis: Ni
BCC mach
mee Lo Aare
(vs
ATG Asi
2
cE S Jada
CD Opto l ak
“And We appointed for them companions who made
attractive to them what was before them and what was
behind them fof sin], and the word has come into effect
upon them among nations which had passed on before
them of jinn and men. Indeed, they [all] were losers.”
[al-Fussilat (41): 25],
and
a oath &
ed
Won
Ssoe meet
an < ode
ry sal
23543
“And whoever is blinded fromcmembranee of the
Most Merciful - We appoint for him a devil, and he is
to him a companion.”
(al-Zukbruf (43): 36]
That said, while misguidance is decreed by Allah, the slave earns

it as a consequence of his actions through his free-will, under
the influence of Satan. Thus, Allah punishes him because of the
choices he makes willingly and on his own accord.
andguides whomever Fle wills by directing them to success by Fis Grace

and Favor” means: When Allah wants good for any of His slaves,
He facilitates for him the means whereby he is directed towards
goodness. However, when Allah wants no good for someone He
leaves him to his own devices and lets him be exposed to Satan.
185
PORTY HADITH ON ISLAM WITH COMMENTARY
‘Ali ibn Abi Talib

related, ‘One day Allah’s Messenger (3%) was.
sitting with stick
a in his hand with which he was scratching the
gtound. He raised his head and said: There is not one amongst
you who has not been allotted his seat in Paradise or Hell. They
said, ‘Allah’s Messenger (#8), then why should we perform good
deeds; why not just depend upon our destiny?’ Thereupon he
(#8) said, “No, do perform good deeds, for everyone is facilitated
in that for which he has been created,.””
O Allah, we seek refuge in You from being left alone on our

own, from being misguided after we have been guided, and from
wrongdoing after righteousness. We beseech You to hold us fast
on the truth until we meet You.
The author should have changed the wording of the following

segment “Consequently, everyone is eased by Flim to what Fle already has
knowledge of and has previously decreed as to whether they are to be among
the wretched or thefortunate.” to “whether they are to be among thefortunate
or the wretched.”
“He is exalted above there being anything He does not

desire in His kingdom, or that there should be anything
not dependant on Him.”
Explanation
The author intended with this statement to refute the Qadriyyah

belief advocates that there ate events which occur
al-Najat whose
in this universe against Allah’s will. This is an obviously distorted
and corrupt belief, as it is impossible for something to happen
within the creation of Allah, that is not permitted by His will. As
*
Bukhari #1362 and Muslim #2647 on the authority of ‘Ali ibn Abi Talib.
186
we have stated previously, actions such as disbelief, sinning and

disobedience existentially occur within the framework of the Uni-
versal Will of Allah, whilst being forbidden by His legislative Will.
Hence the actions of mankind in this regard fall in the category
of His universal Will.
It follows that those who claim that good is created by Allah

while evil is created by mankind become similar to the Magian
who believe in two Creators. Needless to say, this claim implies
that there are events that take place in this universe - which Allah
created and owns - that are beyond Allah’s Power and Will. Obvi-
ously this belief insinuates that Allah is being overpowered, which
is a fallacious claim.’ Allah said,
a 4-
Be Mean
“And Allah is predominant over His affair”
| Yusuf (12): 21]?
By saying what they said, the Qadriyyah gave the people of misguidance a way
7
to defeat them in argument. ‘Umar Ibn al-Haytham said, “We went out on a
ship, and we were accompanied by a Qadri and a Magian. The Qadri said to
the Magian, ‘Accept Islam.’ The Magian said, ‘Not until Allah wills.’ The Qadri
said, ‘Allah wills it, but Shaytan does not want it.” The Magian said, ‘Allah wills
something and Shaytan wills something, but what is carried out is the will of
Shaytan; then Shaytan is stronger.’ In another narration, he said, “Chen I will
stay with the stronger of the two.’ cf. Sharh al-Tabawiyyah, p.278.
*
For a detail discussion on the Divine Decree and other issues regarding
the belief of Ahiv’lSunnah wa’l-Jama‘ab, please refer to the tremendous books,
‘The Creed of ibn Abi Zayd al-Qayrawan?’ by the great Imam ‘Abdullah Ibn Abi Zayd
al-Qayrawant and ‘4 textbook on orthodox Sunni creed - The Creed of al-Wasitiyyah’
both published by Dar as-Sunnah Publishers 2009-2012.
187
APPENDIX TWO
The Ten Promised Paradise by

Allah’s Messenger (8)!
1. Abi Bakr al-Siddig (d. 13AH)
He is ‘Abdullah bin ‘Uthman bin Amir Ibn ‘Amt Ibn Ka‘b Ibn
Sa‘d Ibn Taym Ibn Murrah al-Taymi, Abt Bakr ibn Abi Quhafah al-
Siddiq iy ANah ‘anha) and
it is said that his name is ‘Atiq. He was
(rad
born two years and (some months) after the birth of the Prophet (
3) in Makkah. Abii Bakr was fair, slender, slightly bent backed, and
had a slender face with large hollow eyes. His forehead ptotruded
slightly, and he dyed his hair with henna mixed with kat (a reddish
"
Abi Dawid #4649-4650 and Titmidhi #3757 on the authority of Sa‘d ibn
Zayd that the Messenger of Allah (38) said, “Ten are in Paradise: Abii Bakr
is in Paradise, Umar is in Paradise, ‘Uthman is in Paradise, ‘Ali is in Paradise,
Talhah is in Paradise, Zubayr ibn al-‘Awam is in Paradise, Sa‘d ibn Malik is in
Paradise, ‘Abdu’l-Rahman ibn ‘Awf is in Paradise.” Sa‘id ibn Zayd then said,
‘If you wish I will name you the tenth,’ they said, ‘Who is he?’ He paused and
they asked again so he said, ‘He is Sa‘id ibn Zayd,’
Tirmidhi said it was hasan and it was ruled sahih by ibn Hibban #6993-6996.
Titmidhi #3747 also recorded it on the authority of ‘Abdu’l-Rahman ibn
“Awf and it was ruled sahih by ibn Hibban #7002,
188
The Ten Promised Paradise
black dye). He was one of the wealthy people of Makkah. One of

the ten promised Paradise, the closest friend of the Prophet (Bg
) before and after Islam, his companion in the cave, the greatest
of all the Companions and the first Khahfab of the Messenger (
ive). He suppressed the apostasy of the Arabs after the Prophet’s
(¥) death, re-established the rule of Islam over Arabia, and had
the Qur’an collected and written down between two covers. He is
known for his profound knowledge of the Qur’an and hadith, and
for insight into jigb. He was a distinguished scholar of Qurayshi
descent. He died in Jumadal-Ula, in the year 13H (634 C.E) and
he was of sixty three years. His Kbi/afah lasted for two and a half
yeats and three months.
2. ‘Umar bin al-Khattab (d. 23AH)
He is Abii Hafs ‘Umar bin al-Khattab bin Nufayl Ibn ‘Abdul-

‘Uzza Ibn Riyah Ibn ‘Abdullah Ibn Qarat Ibn Razah Ibn ‘Adiyy Ibn
Kab al-Qurashi al-‘Adawi (radiyAMah ‘anhn) was the greatest Com-
panion of the Prophet () after Abii Bakr. ‘Umar embraced Islam
after the Prophet (4g) prayed that Islam be strengthened by one
the two “‘Umars. He was fair in complexion, bald, thick-bearded,
and he was tall. When he walked, people said he appeared to be
riding. His beard hair was long and grey at the ends. He succeeded
Abt Bakr as Khalifah, defeated the Persian and Roman empires,
extended the rule of Islam from Iran to Egypt, and carved out
the institutions of the new government and society. He is known
for his profound knowledge of the Qur’4n and hadith, and for
insight intofigh. He was also called a/-Farng (the discerner between
truth and falsehood), was the first to bear the title ‘Commanderof the
Faithful. He was also known for his justice, fairness and compas-
sion; to personally feed and clothe the poor. He established the
189
paying of salaries to public offices, uncluding giving to the poor

from the Jews and Christians. He was one of the ten Companions
promised Paradise. He became a martyr in Dhul-Hijah of the year
23H (644 C.E) and he was of sixty three years. His Khilafzh lasted
for ten and a half years.
3. ‘Uthman bin ‘A ffan (d. 35Ah)

Dhu an-Nurayn Uthman bin ‘Affin bin Abi al-‘As bin Umayyah
al-Qurashi al-Amawi (radiy Allah ‘anbu), the third Rightly Guided
Khalifah and one of the ten promised Paradise. He was neither tall
or short; he was handsome with wheat-coloured hair and thick
healthy beard. He was big boned and wide shouldered. He was
known to dye his beard yellow, and he had heavy hair with a thick
growth of hair behind his ears. He was known for his generosity
and freely giving in the Way of Allah. He spent a great deal of his
wealth and time in the service of Islim. He purchased the well of
al-Ruma which belonged to a Jew for twenty thousand Dirhams and
donated it for the use of all Muslims. On the occasion of Tabik,
when the Muslims were undergoing severe hardship, ‘Uthman
outfitted the Jayshul Usrah (army of hardship) by donating three
hundred camels (with their equipment) and one thousand gold
dinars. Once during the Khilafah of Abi Bakr, there was a severe
drought. He presented one thousand camels laden with grains and
distributed it to the poor. He was married to two daughters of the
Prophet (4), Rugayyah and after her death, Umm Kultham. At
Hudaybiyah, the Prophet (8) appointed him as his ambassador to
the Qutaysh. When the rumour went round that ‘Uthman had been
killed by the Quraysh, the Prophet (8) took the pledge (Bayatur
Ridwan) of the Companions that they would fight till the end. On
190
this occasion, the Prophet (8) lifted his own right hand and said,
‘This is the hand of “Uthman’, and then placed it into his left hand
saying that he was making the pledge on behalf of “Uthman. In
his Khilafah, many lands were added to the dominionsof Islam
from North Africa to Europe. As soon as these countries were
conquered, effective measures were set in place for the develop-
ment of their material resources. Water-courses were.dug, roads
made, fruit trees planted, and security given to trade by the estab-
lishment of a regular police organisation. While the insurgents had
beseiged him in Madinah, he calmly bade the people of Madinah
to go back to their homes since he did not want to fight or allow
the blood of any Muslim to be shed for him. He died reciting the
Qur’an at the hands of the rebels and was martyred in the year
35H (656 C.E) at the age eighty-two years old. His Khilafah almost
lasted twelve years.
4. ‘Ali bin Abi Talib (d. 40AH)

Abi’! Hasan ‘Ali bin Abi Talib Ibn ‘Abdul-Muttalib Ibn Hashim
al-Qurashi al-Hashimi (radiy Allah ‘anhu), Aba Turab was one of
the most beloved names to him due to the Prophet (3) calling
him. The fourth Rightly Guided Khaliah and one of ten promised
Paradise. He was brought up in the house of the Prophet oe) and
accepted Islam at the age of thirteen. ‘Ali was of fair complexion,
wide-eyed and had a broad forehead. His hair was thick both on his
head and in his beard. When he became old, his hair turned grey,
but he did not dye it. He had a cheerful demeanor that matched his
handsome face, and he was broad-shouldered, his palms were thick
and strong. He could throw a rider from his mount, and he could
seize a man in such a way that he couldn’t breath. He could carry
a heavy door that would require a band of men. He was famous
191
Trench battles, besides all the rest except the expedition of Tabak, §
because the Prophet had asked him to stay behind with his § |
family. ‘Ali was one of the most profoundly knowledgable and
5. Sa‘d Ibn Abi Waqaas (d. 55AH)
He is Sa‘d Ibn Malik Ibn Ahib Ibn ‘Abd Munaf al-Qurashi al-
Zuhti Aba Ishaq Ibn Abi Waqgas (radi Allah ‘anbu). He was short
in height and had a brown complexion. His hair was curly, and
192
He was known as the maternal uncle of the Prophet and one

who’s supplications were answered. Sa‘d served as a provincial
governor under both ‘Umar and “Uthman, and led the Muslims
armies. He died at al-‘Atiq in the year 55H (675 C.E) according
to what is popular at the age of seventy-three. He requested to be
buried in the same shrouds that he wore on the day of Badr. He
was the last of the ten Companions promised Paradise to pass away.
6. Talhah Ibn ‘Ubaidullah (d. 36AH)
He is Talhah Ibn ‘Ubaidullah Ibn ‘Uthman Ibn ‘Amr Ibn Ka‘b

Ibn Sa‘d Ibn Taym Ibn Murrah al-Taymi (radiy Allah ‘anhu), Abt
Muhammad, commonly known as Talhah al-Khayr and Talhah al-
Fayad (the exuberant) due to his great generosity. He was black in
complexion with thick but straight hair. He was handsome, and he
walked with a quick pace. He did not dye his grey hair. He accepted
Islam early at the hands of Abt Bakr. And He was one of the ten
Companions promised Paradise. He was loyal and unwavering Com-
panion of the Prophet (4g). In the battle of Uhud when the Muslim
army was in disarray he swore to stay by the Prophet (Se) even if
it meant death. He survived the battle with seventy-five wounds.
Talhah was killed during the Battle of a/-Jamalin the year 36H (656
C.E). He was buried in Basrah and he was sixty three years old.
7. al-Zubayr Ibn al-Awam (d. 36AH)
He is al-Zubayr Ibn al-Awam Ibn Khuwaylid Ibn Asad al-Qurashi

al-Asadi (radiyAllah ‘anhu), Aba ‘Abdullah. He was very tall, his hair
was thick but his beard’s hair was sparse. His complexion was light
brown, and he didn’t dye his hair but left it grey. A cousin of the
193
Prophet (48), the son of Safiyyah bint ‘Abdul-Muttalib. He was one

of the early Muslims who migrated Abysinnia. He was the first to
draw a sword for Islam, he accompanied the Messenger of Allah
on all military expeditions including Badr and Uhud. He was
one of the ten Companions promised Paradise. He accepted Islam
at the age of fifteen and was known as the disciple of the Prophet
(Me). He was also one whom the Prophet (8) said to, ‘way myfather
and mother be sacrificedforyou.’ He witnessed all of the major events.
‘Amr Ibn Jarmiz killed him in the year 36H (656 C.E) after his
departure from the battle of a+Jamal.
8. Abt “Ubaydah Ibn al-Jarrah (d. 18AH)
He is ‘Amir bin ‘Abdullah Ibn al-Jarrah bin Hilal Ibn Uhayb Ibn
Dabah Ibn al-Harith Ibn Fihr al-Qurashi al-Fahti (radi ab ‘anbu).
His lineage meets with the Prophet (8) with their ancestor Fihr.
He was tall, slender and he had a sparse beard. He had no front
teeth, and he dyed his hair with hennah and al-katm (a reddish black
dye). After accepting Islam and among the few who memorised
the Qur’an. He migrations to Abysinnia and then later to the city
of the Prophet - Medinah. Abi ‘Ubaydah lost two front teeth on
the day of Uhud, pulling out the two rings of armor stuck in the
cheeks of the Messenger of Allah He was one of the ten
Companions promised Paradise. During the caliphate of ‘Umar,
Abi Ubaydah led the Muslim army to many victories in Syria. After
much of the area came under Muslim control, Syria was stricken
by plague of ‘Amwas. Abi ‘Ubaydah remained with his troops to
suffer wharever they might suffer, and he eventually died from
plague of ‘Amwas. Abt ‘Ubaydah passed away in the year 18H
(639 C.B), at the age of fify-eight during the Khalifah of ‘Umar Ibn
al-Khattab. He is the trustworthy of this nation and died a martyr.
194
9. Sa‘id Ibn Zayd (d. 51AH)
He is Sa‘id Ibn Zayd Ibn ‘Amr Ibn Nufayl al-Qurashi al-‘Adawi

(radiy Allah ‘anhu). He was very dark skinned, tall and he had thick
hair. He was raised in a house that rejected polytheism and idolatry,
Sa‘id married Fatimah, the sister of ‘Umar bin al-Khattab, and both
accepted Islam, concealing their new faith from the pagans of
Makkah, especially from “Umar who at the time was not a Muslim.
Sa‘id participated in all of the Prophet’s battles except for Badr.
He was one of the ten Companions promised Paradise. He died
at the age of seventy in the year 51H (671 C.E) and was buried in
the Baqi‘ cemetery.
10, ‘Abdur-Rahman Ibn Awf (d. 32AH)
He is ‘Abdur-Rahmian Ibn Awf Ibn Abd Awf Ibn al-Harith

al-Qurashi al-Zuhri (radyAlah anhn), Abi Muhammad. He was
light in complexion and lustrous eyes with long eyelashes. He had
a convex nose and had along elegant neck. He had somewhat pro-
truding upper teeth and heavy hair under his earlobes. His hands
and fingers were thick and masculine and he had curly hair. He
accepted Islam early at hands of Aba Bakr. He too experienced
the suffering that befell many of the early Muslim community. He
migrated to Abysinnia, and later to Medinah. He gave in charity
more than half his wealth on more than one occasion. He wit-
nessed every battle with the Prophet a) During the battle of
Uhud, in which he was wounded so severely that he walked with
a limp. He was one of the ten Companions promised Paradise.
195
He died at al-Madinah in the year 32H (652 C.B), at the age of

seventy-two and was buried in the Baqi‘ cemetery.
196
INDEX OF BIOGRAPHIES
The Companions
‘VISHAH: bint Aba Bakr as-Siddig, the Mother of the Believers and
most beloved wife of the Prophet Gs) She reported many abadith
from the Prophet and many Companions and Successors reported
from her. She died in the year 58H.
‘ABDULLAH BIN ‘ABBAS: bin ‘Abdul-Muttalib bin Hashim bin ‘Abd

Munéaf al-Qurashi al-Hashimi, the cousin of the Prophet (4g) and
the interpreter of the Quran. He was born three years before the
Hirab and was called the ‘Ocean of knowledge’ due to his vast
knowledge. He took part in the /hdd in North Africa in the year
27H and died in the year 68H.
‘ABDULLAH BIN MASUD: bin Ghafil bin Habib al-Hadhli Aba

‘Abdur-Rahman. One of the scholars amongst the Companions and
he witnessed Badr and the following battles. He had many virtues
and died in the year 32H.
‘ABDULLAH BIN ‘UMAR: bin al-Khattab al-‘Adawi, Aba ‘Abdur-

Rahman, the noble Companion and scholar. He reported many
abadith from the Messenger Gg) and died in the year 73H.
ABU DHARR AL-GHIFARI: Jundub bin Junadah bin Sakn, he was

of those who accepted Islam early on but delayed his migration
and hence did not witness Badr. His virtues are many and he died
in the year 32H.
197
ABU HURAYRAH: ‘Abdur-Rahman bin Sakhr ad-Dusi. His name is

greatly diffe red over. He accepted Islam in the year 7H and reported
the most hadith from the Prophet (38). He died in the year 59H.
ABU MUSA AL-ASH‘ARI: ‘Abdullah bin Qays bin Salim. He had a

beautiful recitation and was one of the scholars amongst the Com-
panions. He died in the year 42H or 44H.
ABU SAID AL-KHUDRE Sa‘d bin Malik bin Sinan bin ‘Ubaid al-
Ansari al-Khazraji. He and his father were both Companions and
he witnessed all the battles that followed Ubud. He was one of the
scholars amongst the Companions and reported many ahadith from
the Messenger (8). He died in the year 74H,
ANAS BIN MALIK: bin an-Nadar bin Damdam al-Ansari al-Khazraji,

the servant of the He witnessed Badr but was not
Messenger
of age to actually Participate. He died in the year 93H.
AL-BARA’A BIN MALIK: bin an-Nadr al-Ansarti. He witnessed Ubud

and gave the pledge of allegiance under the tree. He was martyred
in the year 20H on the Day of Tustor.
JABIR BIN ‘ABDULLAH: bin ‘Amr bin Harram al-Ansari as-Sulami,

he witnessed the second pledge at Ugbah while he was still a child.
It is said that he witnessed Badr and Ubud and he reported many
abadith from the Messenger (8). He died in the year 74H.
MU‘AWIYAH: bin Ab& Sufyan bin Sakhr bin Harb bin Umayyah bin
“Abd Shams al-Qurashi al-Amawi, He accepted Islam in the year of
the Conquest and witnessed Ftunain and al-Yamamah. He was one of
the scribes who would write the revelation and died in the year 60H.
198
Index of Biographies
Others
ABU HANIFAH: Nu‘man bin Thabit at-Tamimi al-Kifi, one of the

great lmams of this nation and the earliest of the Four /mdms. He
commenced his studies in philosophy and scholastic theology, but
later abandoned them to study figs. He died in the year 150H.
AHMAD: bin Muhammad bin Hanbal bin Hilal ash-Shaybani, Abu

‘Abdullah, the vam of the Sunnah and author of the famous Musnad.
He was known for his knowledge of hadith, Sigh and his tagwd and
asceticism. He died in the year 241H.
DAWUD AL-ZAHIRI: bin ‘Ali bin Khalaf al-Asbahani, Abi Sulayman,

the /wam of the zahiri School of Thought and one of the Majtahids.
He died in the year 270H.
FUDAYL IBN ‘AYAD: bin Mas‘td at-Tamimi, Abii ‘Ali, the shaykh of
Mecca and one of the righteous worshippers. He was trustworthy
and precise, noble, having wara’ and narrated many abadith. He died
in the year 187H.
AL-HASAN AL-BASRI: Al-Hasan bin Aba al-Hasan al-Ansari. He was

trustworthy and precise, noble and famous. He was a great scholar
and narrated many abddith. He died in the year 110H close to the
age of ninety.
MALIK BIN ANAS: ibn Malik ibn Aba ‘Amr al-Asbahi. The lmam of
Madinah in his time, one of the great Jwams of Islam and author of
the famous Muwatta. His virtues are many and the scholar’s praise
of him is abundant. He died in the year 179H.
AL-SHAFI‘T: Muhammad bin Idrees bin al-‘Abbas bin Shafi al-Hashimi

al-Qurashi, Abi ‘Abdullah, the Mujaddid of his era and one of the
great Imams of this nation. He died in the year 204H.
199
INDEX OF SECTS
AHLU’L-KALAM: Adherents to speculative theology, people seeking

to explain the articles and premises of belief and to give evidences
for them based on philosophy and logic.
BATINIYYAH: A sect of the Shi'a, the followers of Isma‘ll ibn Ja‘far,

They were of the belief that the legal texts were merely superficial
expressions carrying inner meanings that oppose what is outwardly
understood of them, examples lie with their explanations of Para-
dise, Hell and the Last Day.
HASHWITYYAH: A term frequently used by the innovators to refer to

Abhlu'l Sunnah, the Abll-Fladith, those who affirmed the Attributes
of Allah. The first to use this term was “Amr ibn ‘Ubaid al-Mu ‘tazili
who said that ‘Abdullah ibn ‘(Umar ibn al-Khattab was a Hashwi.
JABARIYYAH: Followers of the school of Jahm ibn Safwan in his belief

that all actions are decreed by Allah and man has no control over
them at all, instead he is forced to do what he does.
JAHMIYYAH: Followers of Jahm ibn Safwan in his denial of the Names

and Attributes of Allah.
200
Index of Sects
KARRAMIYYAH: Followers of Muhammad ibn Karram (d. 255H),

they divided into many sub-sects and were famous for their likening
of Allah to His creation (tashbih).
KHAWARI): Those who rebelled against ‘Ali, declaring him to be a

disbeliever and those who rebel against and fight the Muslim rul-
ets. They hold that Muslims who have committed major sins are
disbelievers and are doomed to Hell-Fire forever.
MUTAKALLIMUN: Speculative Theologians, adherents to Aalam.
MU‘TAZILA: Followers of WAsil ibn ‘Ata’ al-Ghazzal who abandoned

the circles of Hasan al-Basti. They negated the Attributes of Allah
for fear of likening Him to His creation, yet affirmed His Names.
From amongst their beliefs was that a person who committed a
major sin was neither a believer nor a disbeliever, rather of a station
between the two stations, but he would be consigned to Hellfire
forever. They were from the rank and file of the Mutakallimtin and
gave precedence to their intellects over the divine texts.
QADRIYYAH: Those who held the belief that man has complete free
will in all that he does and that Allah has no control over him.
QARAMITA: A sect holding the same belief as the Batiniyyah and fol-
lowers of Maymin ibn Daysan.
RAFIDIS: Also well-known as the Shi‘ah, who call themselves the [thnd
Ash’ariyyah (The Twelvers) of Ja‘faris. This sect was founded by
‘Abdullah ibn Saba’, a Jew, who appeared in the time of the Khilafah
of ‘Uthman. He claimed love for ‘Ali and_Ah/ a/-Bayt (the family of
the Prophet (4)). They curse the Companions declare them disbe-
lievers, in particular Abi Bakr, ‘Umar and ‘Uthman and the wives
of the Prophet (4). They also believe the Qur’an to be incomplete.
201
FALASIFA: Those philosophers who promoted the ‘wisdom’ of the

Greeks, the k
Gree philosophers who did not believe in the Resur-
fection as it is mentioned in the Book and Sunnah, nor did they
affirm the Names and Attributes of Allah. From amongst their
leaders was Aristotle, the student of Plato and from amongst their
latter proponents was al-Farabi and ibn Sina.
202
INDEX OF ARABIC WORDS
. ‘Ashira’: 10 Muharram, the 1* month of the Islamic calender.

Ayah: pl. aydt. Sign, miracle, example, lesson, verse.
‘Abd: pl. ‘ebad. slave, servant, worshipper.
Abrar. righteous.
Adhan: figh: the call to prayer.
Barzakh, barrier, obstruction, an isthmus. figs: a barrier placed between
a person who has deceased and this worldly life.
Bay‘atul Ridwar. The Pledge of Allegiance with which Allah was well
Pleased. A reference to the pledge given under the tree after
Hudaybiyyah.
Bid'ah: innovation, figs: that which is newly introduced into the religion
of Allah.
Da ‘if weak. A hadith that has failed to meet the criteria of authenticity.
Din: religion, way of life.
DuG: supplication, invocation.
Fagih: pl. fugaha’. figh: an expert in Islamic law, a Legal Jurist.
Fagir. poor, needy person. Sifis: initiate in a Saf order, the graduate from
such an order is called a S#i.
Fagr. poverty, need.
Lard: see wazib.
Fatwa. figh: legal ruling.
Figh: understanding and comprehension. igh: of the rulings and legisla-
tion of Islam.
Fisq: pl. fusiq. Immorality, transgression, wickedness.
Fitnab: pl. fitan. Trial, tribulation, civil strife.
203
Fitrah: primordial nature, the harmony between man, creation and

Creator.
Ghayb: the Unseen, those matters beyond our senses.
Hafiz, pl. buffaz. Hadith Master, commonly referred to one who has
memorised at least 100 000 ahadith.
Hadith: pl. abadith, speech, report, account. fgh: a narration describing
the sayings, actions, character, physical description and tacit approval
of the Prophet 8)
Haj: figh: pilgrimage, one of the pillars of Islam.
Halal. released. figh: permissible.
Haram: forbidden, sacred, restricted. figh: unlawful, that which the legally
responsible person is rewarded for leaving and sinful for doing,
Hasan. good. figh. a hadith that has met the criteria of authenticity to a
sufficient level as would allow it to be used as legal proof.
Hudid. limits boundaries. figh: limits ordained by Allah, prescribed
punishments.
Lbran. the ceremonial state of making Hajj or the Hajj garments them-
selves.
Litihad: striving and exerting, figh: striving to attain the Islamic ruling on
an issue, after certain preconditions have been met by the person.
Iman. model, exemplar. figh: religious leader, one who leads the congre-
gational prayer or leads a community.
Iman: faith that also comprises meaning of submission. Its place is the
2
heart, the tongue and the limbs and it increases with obedience and
decreases with disobedience.
Jabiliyyah: Pre-Islamic Ignorance. Technically this refers to the condition
of a people before the guidance of Allah reaches them, or the state
of a people that prevents them from accepting the guidance of Allah.
Janabah: figh: state of major impurity.
Jinn: another creation besides mankind who are invisible to us. They are
also subject to the laws of Islam and will be judged in the Hereafter
according to how they lived in this life.
Juaub: figh, one who 1s ina state of major impurity.
Khalifa pl. Rbulafa’. Saccessor, tepresentative. figh: of the Prophet
(4g), head of the Islamic state. Also called Amir al-Mwminin ot
204
Index of Arabie Words
Leader of the Believers.

Khanf: feat.
Kbutbab. sermon, lecture. figh: Friday sermon.
Makrib: figh. disliked, reprehensible, that which the legally responsible
person is rewarded for leaving but not punished for doing,
Matrik: abandoned. This refers to a narrator of a hadith who is aban-
doned due to being accused of lying.
fabricated hadith. That hadith which is a lie against the Prophet
Mufassir. pl. mufassirin. Exegete, commentator. figh: one who explains

the Quran.
Muhair. pl. Mubajirin. One who perform hirah. figh: the Companions
who migrated from Mecca to Madinah.
Muhaddith: p\. mubaddithan. Scholar of Hadith.
Mujtabid. one who performs ijtihad. figh: that level of scholar who can de-
duce independent verdicts directly from the primary Islamic sources.
Munafig: hypocrite. figh: one who outwardly displays Islam but inwardly
conceals disbelief. This is the worst type of hypocrisy and its pos-
sessor is the worst type of disbeliever, there are other lesser types.
Mungati’ a hadith whose isndd is not connected, meaning that has a nar-
rator missing, This is a sub-category of the da‘fhadith.
Mursal: a hadith whose isndd has the name of the Companion missing,
i.e. Successor reports directly from the Prophet (8). In the eyes
a
of the majority of scholars such a hadith is a sub-category of the

da‘ifhadith.
Mutashabih. unclear and ambiguous. figh: an ayah of the Qur'an that is not
clear and conclusive in meaning from the wording of the text itself.
Nasibah: Sincere /Faithful advice.
Qada: see qadr.
Qadr. AMah’s decree of all matters in accordance with His prior knowl-
edge and as dictated by His wisdom.
Qiblah: figh: direction to which the Muslims pray, towards the &a‘bah.
Ramadan: ninth month of the Islamic calendar.
Riya: an act of worship undertaken by someone to be seen and praised
by others and not purely for Allah.
205
Sababah. fervent longing,

Sabr. patience, steadfastness.
Sadd adb-Dhara’t. figh: Blocking the Means.
Sabib: healthy, sound, authentic, correct. A hadith that has met the criteria
of authenticity and can be used as a legal proof.
Salak: figh. the second pillar of Islam, the prayer.
Salaf: predecessors, commonly employed to refer to the first three gen-
erations of Muslims.
Sawn. figh: fasting, one of the pillars of Islam.
Shahadah: testification, witness. The declaration that none has the right
to be worshipped save Allah and that Muhammad (#8) is the Mes-
senger of Allah.
Shari'ah: divine Islamic law as ordained by Allah.
Sharik: partner, associate.
Shaykh: old man. figh: learned person, scholar. safe a guide along the
spiritual path.
Shaytan: Satan, Iblis, a devil.
Shirk: polytheism, associating partners with Allah in matters that are
exclusive to Allah.
Sunan. a
compilation of abadith.
Sunnah, habit, customary practice, norm and usage as sanctioned by
tradition. figh: the sayings, commands, prohibitions, actions, and
tacit approvals of the Prophet (4g).
Sirah. chapter of the Quran.
Sarah: image, form, face.
Taghut. all that is falsely worshipped besides Allah.
Tafsir. elucidation, clarification, explanation. figh: of the Qur’an.
Taqdir. fore-ordainment.
Taqwa: fearful awareness of Allah, pious dedication, being careful not
to transgress the bounds set by Allah.
Tatayyuma. worshipful love.
Tawaf: citcamambulation of the Ka‘bah
Tawa ku trust and absolute reliance.
Tawbid. the foundation stone of Islam, the absolute belief in the One-
ness of Allah - His being the sole Creator and Sustainer, His being
206
Index of Arabic Words
the only One deserving worship and His being unique with respect
to His Names and Attributes.
Ummah, nation, the Muslim nation.
Wajib. figh. obligatory, that which a legally responsible person is rewarded
for doing and sinful for leaving, In the eyes of the majority wajib has
the same meaning as fard.
-
Waliy: pl. Awhya’. Friends, Allies, Saints those who have faith and tagwa.
Wadw: figh: ritual ablution.
Zakab: figh: one of the pillars of Islam, an obligatory tax levied on a
Muslim wealth subject to certain criteria.
-
Zindig: heretic,figh: Hanafi one who does not adhere to a religion; Oth-
ets fi one who is a disbeliever pretending to be a Muslim.
Zuhd: asceticism.
207
208
q
FORTY HADITH ON ISLAM .

IMAM ABU BAKR AL-AJURRI [D.360H]
A number of scholars throughout Muslim history have penned their

compilation of Forty Hadith books. Imam al-Ajurri’s Kitab ul-
Arba'in Hadithan among the earhest. It is a highly regarded text for
is
Mushims to and memorisc, for it addresses fundamental aspects of
study
teligien, with particular focus on Creed, Pillars of Islam, the Halal and
Haram well as Piety and Righteousness.
as
Imam al-Ajurri originally compiled this work for the benefit of new Muslims,
thus including within it, foundational essentials of the noble Islaniic faith. The
author may Allah have mercy upon him, has commented on each hadith,
presenting the subject matter in a simplified way designed to assist readers in
tremorising the Prophetic narrations, and implernenting what they learn in
an easy
This refreshing work is a must for Muslims of all levels of knowledge and
competency; requiring attention from the young and old. Useful also as a
teaching aid in schools, or as ideal gift lor new Muslims and those
commencing their journey in pursuit of sacred knowledge.
The author, lmam Abi Bakr al-Ajurri [d. 360H] was born in Baghdad,
which was at its height a centre of-learning. He was a great Hadith master
and a legal jurist; well-known for his devout worship, piety and exemplary
character. He authored many beneficial works in various Islamic sciences and
reputed as an ardent follower of the Sunnah; his peers attested to his precision
and trustworthiness.
itt
Dar as-Sunnah Publishers
P.O. Box 9815, Birmingham,
ISBN- +3; 978-1904336-82-5
ISBN
10: 1-904.336-62-3
B11 4WA,United Kingdom.
E-mail: [email protected]
@ Copyright by
www.darassunnah.com Dar as-Sunnah Publishers
9 "781904 "336525" >

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“May Allah illuminate the face, of the one

Its Creed, Pillars, Lawful and Unlawful,

Dar as-Sunnah Publishers

DAR AS-SUNNAH PUBLISHERS

© Copyright 2017 by Dar as-Sunnah Publishers

British Library Cataloguing in publication Data.

Title: Forty Hadith on Islam

First Edition 1438°4/2017°

HADITH TWENTY ONE

HADITH TWENTY TWO

HADITH TWENTY THREE

HADITH TWENTY FOUR

HADITH TWENTY FIVE

HADITH TWENTY SEVEN

HADITH TWENTY EIGHT

HADITH TWENTY NINE

HADITH THIRTY ONE

HADITH THIRTY TWO

HADITH THIRTY THREE

HADITH THIRTY FOUR

HADITH THIRTY FIVE

HADITH THIRTY EIGHT

HADITH THIRTY NINE

PICTURE PLATES OF THE MANUSCRIPT 158

BIOGRAPHICAL NOTES 197

Imam Aba Bakr al-Ajurti

He is the Imam, the Scholar of Hadith, the Example, the Shaykh

He was born in Baghdad in the year 264H or 280H at a time of

Despite the political and social condition of Baghdad at that time,

‘The scholars of Baghdad at that time were the world’, as such

Much of his teaching centred on correcting the religious and

= In the field of creed he authored, ash-Shari‘ah, an out-

= In hadith he authored a/-Arba‘n, al-Thamanin, Hikayat

# In the field of morals and manners he authored, Akh/aq

= In the field of figh he authored, Zabrim an-Nard wa’l-

Amongst his teachers were: Abii Muslim al-Kajji, the Shaykh of

‘Asim al-Dimashki, ‘Abdullah ibn al-‘Abbas al-Tayalisi, Hamid ibn

Amongst his students were: ‘Abdu’l-Rahman ibn ‘Umar ibn

All his biographers concur on praising him and commending

al-Khatib al-Baghdadi said about him, ‘He was a person possess-

‘Ibn Athir, a/-Kamilfr’)Tarikh, vol. 7, p. 44; al-Dhahabi, Mukhtasar al-Ulaw, p

*[Publishers Note] Biography taken from ‘TheJourney of the Strangers, Published

All praise belongs to Allah, the Creator and the Sustainer of

religious text, to correctly apply Islamic teachings and be able to

We have also added two very beneficial appendix to this work

concerned with knowing the Companions of the Prophet (4)

Many scholars throughout Muslim history have put together

others, and this compilation is from amongst them. The content

the text. Parents are especially encouraged to introduce this book

It is a sign of Allah’s acceptance and blessing, as well as a tes-

This is the second text that Dar as-Sunnah is publishing of

Know that when Allah loves a person, He gives him understand-

I would like to take this opportunity to extend my heartfelt ap-

Abt Muhammad Tasaddaq

With the Name of Allah, the

The Shaykh, the Imam Abi Bakr Muhammad Ibn al-Husayn

All praise is to Allah in every condition. He is the One who

As for what follows, a questioner asked about the meaning of a