It is narrated on the authority of Yahya b. Ya'mur that
the first man who discussed about Qadr (Divine Decree) in
Basra was Ma'bad al-Juhani. I along with Humaid b. 'Abdur-Rahman
Himyari set out for prilgrimage or for 'Umrah and said:
Should it so happen that we come into contact with one of
the Companions of the Messenger of Allah (peace be upon
him) we shall ask him a bout what is talked about Taqdir
(Division Decree). Accidentally we came across Abdullah
ibn Umar ibn al-Khattab, while he was entering the mosque.
My companion and I surrounded him. One of us (stood) on
his right and the other stood on his left. I expected that
my companion would authorize me to speak. I therefore
said: Abu Abdur Rahman! there have appeared some people in
our land who recite the Holy Qur'an and pursue knowledge.
And then after talking about their affairs, added: They
(such people) claim that there is no such thing as Divine
Decree and events are not predestined. He (Abdullah ibn
Umar) said: When you happen to meet such people 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 swore by Him (the Lord)
(and said): If any one of them (who does not believe in
the Divine Decree) had with him gold equal to the bulk of
(the mountain) Uhud and then, it (in the way of Allah),
Allah would not accept it unless he affirmed his faith in
Divine Decree. He further said: My father, Umar ibn al-Khattab,
told me: One day we were sitting in the company of Allah's
Apostle (peace be upon him) when there appeared before us
a man dressed in pure white clothes, his hair
extraordinarily black. There were no signs of travel on
him. None amongst us recognized him. At last he sat with
the Apostle (peace be upon him) He knelt before him placed
his palms on his thighs and said: Muhammad, inform me
about al-Islam. The Messenger of Allah (peace be upon him)
said: Al-Islam implies that you testify that there is no
god but Allah and that Muhammad is the messenger of Allah,
and you establish prayer, pay Zakat, observe the fast of
Ramadan, and perform pilgrimage to the (House) if you are
solvent enough (to bear the expense of) the journey. He
(the inquirer) said: You have told the truth. He (Umar ibn
al-Khattab) said: It amazed us that he would put the
question and then he would himself verify the truth. He
(the inquirer) said: Inform me about Iman (faith). He (the
Holy Prophet) replied: That you affirm your faith in
Allah, in His angels, in His Books, in His Apostles, in
the Day of Judgment, and you affirm your faith in the
Divine Decree about good and evil. He (the inquirer) said:
You have told the truth. He (the inquirer) again said:
Inform me about al-Ihsan (performance of good deeds). He
(the Holy Prophet) said: That you worship Allah as if you
are seeing Him, for though you don't see Him, He, verily,
sees you. He (the enquirer) again said: Inform me about
the hour (of the Doom). He (the Holy Prophet) remarked:
One who is asked knows no more than the one who is
inquiring (about it). He (the inquirer) said: Tell me some
of its indications. He (the Holy Prophet) said: That the
slave-girl will give birth to her mistress and master,
that you will find barefooted, destitute goat-herds vying
with one another in the construction of magnificent
buildings. He (the narrator, Umar ibn al-Khattab) said:
Then he (the inquirer) went on his way but I stayed with
him (the Holy Prophet) for a long while. He then, said to
me: Umar, do you know who this inquirer was? I replied:
Allah and His Apostle knows best. He (the Holy Prophet)
remarked: He was Gabriel (the angel). He came to you in
order to instruct you in matters of religion.
It is narrated on the authority of Yahya b. Ya'mur that
when Ma'bad discussed the problem pertaining to Divine
Decree, we refuted that. He (the narrator) said: I and
Humaid b. Abdur-Rahman Himyari argued. And they carried on
the conversation about the purport of the hadith related
by Kahmas and its chain of transmission too, and there is
some variation of words.
It is narrated on the authority of Yahya b. Ya'mur and
Humaid b. 'Abdur-Rahman that they said: We met Abdullah b.
'Umar and we discussed about the Divine Decree, and what
they talked about it and he narrated the hadith that has
been transmitted by 'Umar (may Allah be pleased with him)
from the Apostle (may peace be upon him). There is a
slight variation in that.
Chapter 2: WHAT IS IMAN AND WHAT ARE ITS
CHARACTERISTICS
Abu Huraira reported: One day the Messenger of Allah
(may peace be upon him) appeared before the public that a
man came to him and said: Prophet of Allah, (tell me) what
is Iman. Upon this he (the Holy Prophet) replied: That you
affirm your faith in Allah, His angels, His Books, His
meeting, His Messengers and that you affirm your faith in
the Resurrection hereafter. He (again) said: Messenger of
Allah, (tell me) what does al-Islam signify. He (the Holy
Prophet) replied: Al-Islam signifies that you worship
Allah and do not associate anything with Him and you
establish obligatory prayer and you pay the obligatory
poor-rate (Zakat) and you observe the fast of Ramadan. He
(the inquirer) again said: Messenger of Allah, what does
al-Ihsan imply? He (the Holy Prophet) replied: That you
worship Allah as if you are seeing Him, and in case you
fail to see Him, then observe prayer (with this idea in
your mind) that (at least) He is seeing you. He (the
inquirer ) again said: Messenger of Allah, when would
there be the hour (of Doom)? He (the Holy Prophet)
replied: The one who is asked about it is no better
informed than the inquirer. I, however, narrate some of
its signs (and these are): when the slave-girl will give
birth to he master, when the naked, barefooted would
become the chiefs of the people - these are some of the
signs of (Doom). (Moreover) when the shepherds of the
black (camels) would exult themselves in buildings, this
is one of the signs of (Doom). (Doom) is one of the five
(happenings wrapped in the unseen) which no one knows but
Allah. Then he (the Messenger of Allah) recited (the
verse):" Verily Allah! with Him alone is the knowledge of
the hour and He it is Who sends (down the rain) and knows
that which is in the wombs and no person knows whatsoever
he shall earn tomorrow, and a person knows not in
whatsoever land he shall die. Verily Allah is Knowing,
Aware. He (the narrator, Abu Huraira) said: Then the
person turned back and went away. The Messenger of Allah
(may peace be upon him) said: Bring that man back to me.
They (the Companions of the Holy Prophet present there)
went to bring him back, but they saw nothing there. Upon
this the Messenger of Allah remarked: he was Gabriel, who
came to teach the people their religion.
This hadith is narrated to us on the authority of
Muhammad b. 'Abdullah b. Numair, on the authority of
Muhammad b. Bishr, on the authority of Abd Hayyan al-Taymi
with the exception that in this narration (instead of the
words (Iza Waladat al'amah rabbaha), the words are (Iza
Waladat al'amah Ba'laha), i, e, when slave-girl gives
birth to her master.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Ask me
(about matters pertaining to religion), but they (the
Companions of the Holy Prophet) were too much overawed out
of profound respect for him to ask him (anything). In the
meanwhile a man came there, and sat near his knees and
said: Messenger of Allah, what al-lslam is? -to which he
(the Holy Prophet) replied: You must not associate
anything with Allah, and establish prayer, pay the
poor-rate (Zakat) and observe (the fasts) of Ramadan. He
said: You (have) told the truth. He (again) said:
Messenger of Allah, what al-Iman (the faith) is? He (the
Holy Prophet) said: That you affirm your faith in Allah,
His angels, His Books, His meeting, His Apostles, and that
you believe in Resurrection and that you believe in Qadr
(Divine Decree) in all its entirety, He (the inquirer)
said: You (have) told the truth. He (again) said:
Messenger of Allah, what al-Ihsan is? Upon this he (the
Holy Prophet) said: (Al-Ihsan implies) that you fear Allah
as if you are seeing Him, and though you see Him not,
verily He is seeing you. He (the inquirer) said: You
(have) told the truth. He (the inquirer) said: When there
would be the hour (of Doom)? (Upon this) he (the
HolyProphet said: The one who is being asked about it is
no better informed than the inquirer himself. I, however,
narrate some of its signs (and these are): when you see a
slave (woman) giving birth to her master - that is one of
the signs of (Doom) ; when you see barefooted, naked, deaf
and dumb (ignorant and foolish persons) as the rulers of
the earth - that is one of the signs of the Doom. And when
you see the shepherds of black camels exult in buildings -
that is one of the signs of Doom. The (Doom) is one of the
five things (wrapped) in the unseen. No one knows them
except Allah. Then (the Holy Prophet) recited (the
folowing verse):" Verily Allah! with Him alone is the
knowledge of the hour and He it is Who sends down the rain
and knows that which is in the wombs and no person knows
whatsoever he shall earn on morrow and a person knows not
in whatsoever land he shall die. Verily Allah is Knowing,
Aware. He (the narrator, Abu Huraira) said: Then the
person stood up an (made his way). The Messenger of Allah
(may peace be upon him) said: Bring him back to me. He was
searched for, but they (the Companions of the Holy
Prophet) could not find him. The Messenger of Allah (may
peace be upon him) thereupon said: He was Gabriel and he
wanted to teach you (things pertaining to religion) when
you did not ask (them yourselves).
Chapter 3: ON PRAYER (SALAT) WHICH IS ONE OF THE
PILLARS OF ISLAM
It is reported on the authority of Talha b. 'Ubaidullah
that a person with dishevelled hair, one of the people of
Nejd, came to the Messenger of Allah (may peace be upon
him). We heard the humming of his voice but could not
fully discern what he had been saying, till he came nigh
to the Messenger of Allah (may peace be upon him). It was
then (disclosed to us) that he was asking questions
pertaining to Islam. The Messenger of Allah (may peace be
upon him) said: Five prayers during the day and the night.
(Upon this he said: Am I obliged to say any other (prayer)
besides these? He (the Holy Prophet, ) said: No, but
whatever you observe voluntarily, out of your own free
will, and the fasts of Ramadan. The inquirer said: Am I
obliged to do anything else besides this? He (the Holy
Prophet) said: No, but whatever you do out of your own
free will. And the Messenger of Allah told him about the
Zakat (poor-rate). The inquirer said: Am I obliged to pay
anything else besides this? He (the Holy Prophet) said:
No, but whatever you pay voluntarily out of your own free
will. The man turned back and was saying: I would neither
make any addition to this, nor will decrease anything out
of it. The Prophet remarked: He is successful, if he is
true to what he affirms.
Another hadith, the like of which has been narrated by
Malik (b. Anas) (and mentioned above) is also reported by
Talha b. 'Ubaidullah, with the only variation that the
Holy Prophet remarked: By his father, he shall succeed if
he were true (to what he professed), or: By his father, he
would enter heaven if he were true (to what he professed).
It is reported on the authority of Anas b. Malik that
he said: We were forbidden that we should ask anything
(without the genuine need) from the Holy Prophet. It,
therefore, pleased us that an intelligent person from the
dwellers of the desert should come and asked him (the Holy
Prophet) and we should listen to it. A man from the
dwellers of the desert came (to the Holy Prophet) and
said: Muhammad, your messenger came to us and told us your
assertion that verily Allah had sent you (as a prophet).
He (the Holy Prophet) remarked: He told the truth. He (the
bedouin) said: Who created the heaven? He (the Holy
Prophet) replied: Allah. He (the bedouin again) said: Who
created the earth? He (the Holy Prophet) replied: Allah.
He (the bedouin again) said: Who raised these mountains
and who created in them whatever is created there? He (the
Holy Prophet) replied: Allah. Upon this he (the bedouin)
remarked: By Him Who created the heaven and created the
earth and raised mountains thereupon, has Allah (in fact)
sent you? He (the Holy Prophet) said: Yes. He (the bedouin)
said: Your messenger also told us that five prayers (had
been made) obligatory for us during the day and the night.
He (the Holy Prophet) remarked: He told you the truth. He
(the bedouin) said: By Him Who sent you, is it Allah Who
ordered you about this (i. e. prayers)? He (the Holy
Prophet) said: Yes. He (the bedouin) said: Your messenger
told us that Zakat had been made obligatory in our riches.
He (the Holy Prophet) said. He has told the truth. He (the
bedouin) said: By Him Who sent you (as a prophet), is it
Allah Who ordered you about it (Zakat)? He (the Holy
Prophet) said: Yes. He (the bedouin) said: Your messenger
told us that it had been made obligatory for us to fast
every year during the month of Ramadan. He (the Holy
Prophet) said: He has told the truth. He (the bedouin)
said: By Him Who sent you (as a prophet), is it Allah Who
ordered you about it (the fasts of Ramadan)? He (the Holy
Prophet) said: Yes. He (the bedouin) said: Your messenger
also told us that pilgrimage (Hajj) to the House (of
Ka'bah) had been made obligatory for him who is able to
undertake the journey to it. He (the Holy Prophet) said:
Yes. The narrator said that he (the bedouin) set off (at
the conclusion of this answer, but at the time of his
departure) remarked: 'By Him Who sent you with the Truth,
I would neither make any addition to them nor would I
diminish anything out of them. Upon this the Holy Prophet
remarked: If he were true (to what he said) he must enter
Paradise.
It is narrated on the authority of Thabit that Anas
said: We were forbidden in the Holy Qur'an that we should
ask about anything from the Messenger of Allah (may peace
be upon him) and then Anas reported the hadith in similar
words.
Chapter 5: CONCERNING IMAN BY WHICH A PERSON
WOULD ENTER HEAVEN
It is narrated on the authority of Abu Ayyub Ansari
that once during the journey of the Holy Prophet (may
peace of Allah be upon him) a bedouin appeared before him
and caught hold of the nosestring of his she-camel and
then said, Messenger of Allah (or Muhammad), inform me
about that which takes me near to Paradise and draws me
away from the Fire (of Hell). He (the narrator) said: The
Prophet (may peace be upon him) stopped for a while and
cast a glance upon his companions and then said: He was
afforded a good opportunity (or he had been guided well).
He (the Holy Prophet) addressing the bedouin said:
(Repeat) whatever you have uttered. He (the bedouin)
repeated that. Upon this the Apostle (may peace be upon
him) remarked: The deed which can draw you near to
Paradise and take you away from Hell is, that you worship
Allah and associate none with Him, and you establish
prayer and pay Zakat, and do good to your kin. After
having uttered these words, the Holy Prophet asked the
bedouin to release the nosestring of his she-camel.
It is narrated on the authority of Abu Ayyub that a man
came to the Prophet (may peace be upon him) and said:
Direct me to a deed which draws me near to Paradise and
takes me away from the Fire (of Hell). Upon this he (the
Holy Prophet) said: You worship Allah and never associate
anything with Him, establish prayer, and pay Zakat, and do
good to your kin. When he turned his back, the Messenger
of Allah (may peace be upon him) remarked: If he adheres
to what he has been ordered to do, he would enter
Paradise.
It is reported on the authority of Abu Huraira that a
bedouin came to the Messenger of Allah (may peace be upon
him) and said: Messenger of Allah, direct me to a deed by
which I may be entitled to enter Paradise. Upon this he
(the Holy Prophet) remarked: You worship Allah and never
associate anything with Him, establish the obligatory
prayer, and pay the Zakat which is incumbent upon you, and
observe the fast of Ramadan. He (the bedouin) said: By Him
in Whose hand is my life, I will never add anything to it,
nor will I diminish anything from it. When he (the bedouin)
turned his back, the Prophet (may peace be upon him) said:
He who is pleased to see a man from the dwellers of
Paradise should catch a glimpse of him.
It is narrated on the authority of Jabir that Nu'man b.
Qaufal came to the Holy Prophet (may peace be upon him)
and said: Would I enter Paradise if I say the obligatory
prayers and deny myself that which is forbidden and treat
that as lawful what has been made permissible (by the
Shari'ah)? The Holy Prophet (may peace be upon him)
replied in the affirmative.
It is narrated on the authority of Jabir that a man
once said to the Messenger of Allah (may peace be upon
him): Shall I enter Paradise in case I say the obligatory
prayers, observe the (fasts) of Ramadan and treat that as
lawful which has been made permissible (by the Shari'ah)
and deny myself that what is forbidden, and make no
addition to it? He (the Holy Prophet) replied in the
affirmative. He (the inquirer) said: By Allah, I would add
nothing to it.
Chapter 6: CONCERNING THE SAYING OF THE APOSTLE:
ISLAM IS FOUNDED ON FIVE (FUNDAMENTS)
It is narrated on the authority of ('Abdullah) son of
Umar (may Allah be pleased with them) that the Holy
Prophet (may peace of Allah be upon him) said: (The
superstructure of) al-Islam is raised on five (pillars), i.
e. the oneness of Allah, the establishment of prayer,
payment of Zakat, the, fast of Ramadan, Pilgrimage (to
Mecca).
A person said (to 'Abdullah b. Umar the narrator):
Which of the two precedes the other-Pilgrimage or the
fasts of Rarnadan? Upon this he (the narrator) replied: No
(it is not the Pilgrimage first) but the fasts of Ramadan
precede the Pilgrimage.
It is narrated on the authority of ('Abdullah) son of 'Umar,
that the Holy Prophet (may peace of Allah be upon him)
said: (The superstructure of) al-Islam is raised on five
(pillars), i. e. Allah (alone) should be worshipped, and
(all other gods) beside Him should be (categorically)
denied. Establishment of prayer, the payment of Zakat,
Pilgrimage to the House, and the fast of Ramadan (are the
other obligatory acts besides the belief in the oneness of
Allah and denial of all other gods).
It is narrated on the authority of 'Abdullah son of 'Umar
that the Messenger of Allah (may peace be upon him) said:
(The superstructure of) al-Islam is raised on five
(pillars), testifying (the fact) that there is no god but
Allah, that Muhammad is His bondsman and messenger, and
the establishment of prayer, payment of Zakat, Pilgrimage
to the House (Ka'ba) and the fast of Ramadan.
It is reported on the authority of Ta'us that a man
said to 'Abdullah son of 'Umar (may Allah be pleased with
him). Why don't you carry out a military expedition? Upon
which he replied: I heard the messenger of Allah (may
peace be upon him) say: Verily, al-Islam is founded on
five (pillars): testifying the fact that there is no god
but Allah, establishment of prayer, payment of Zakat, fast
of Ramadan and Pilgrimage to the House.
Chapter 7: RELATING TO THE COMMAND FOR BELIEF IN
ALLAH AND HIS PROPHET AND THE LAWS OF ISLAM AND INVITING
(PEOPLE TO) THEM
It is narrated on the authority of Ibn 'Abbas that a
delegation of Abdul Qais came to the Messenger of Allah
(may peace be upon him) and said: Messenger of Allah,
verily ours is a tribe of Rabi'a and there stand between
you and us the unbelievers of Mudar and we find no freedom
to come to you except in the sacred month. Direct us to an
act which we should ourselves perform and invite those who
live beside us. Upon this the Prophet remarked: I command
you to do four things and prohibit you against four acts.
(The four deeds which you are commanded to do are): Faith
in Allah, and then he explained it for them and said:
Testifying the fact. that there is no god but Allah, that
Muhammad is the messenger of Allah, performance of prayer,
payment of Zakat, that you pay Khums (one-fifth) of the
booty fallen to your lot, and I prohibit you to use round
gourd, wine jars, wooden pots or skins for wine. Khalaf b.
Hisham has made this addition in his narration: Testifying
the fact that there is no god but Allah, and then he with
his finger pointed out the oneness of the Lord.
Abu Jamra reported: I was an interpreter between Ibn
Abbas and the people, that a woman happened to come there
and asked about nabidh or the pitcher of wine. He replied:
A delegation of the people of 'Abdul-Qais came to the
Messenger of Allah (may peace be upon him). He (the Holy
Prophet) asked the delegation or the people (of the
delegation about their identity). They replied that they
belonged to the tribe of Rabi'a. He (the Holy Prophet)
welcomed the people or the delegation which were neither
humiliated nor put to shame. They (the members of the
delegation) said: Messenger of Allah, we come to you from
a far-off distance and there lives between you and us a
tribe of the unbelievers of Mudar and, therefore, it is
not possible for us to come to you except in the sacred
months. Thus direct us to a clear command, about which we
should inform people beside us and by which we may enter
heaven. He (the Holy Prophet) replied: I command you to do
four deeds and forbid you to do four (acts), and added: I
direct you to affirm belief in Allah alone, and then asked
them: Do you know what belief in Allah really implies?
They said: Allah and His Messenger know best. The Prophet
said: It implies testimony to the fact that there is no
god but Allah, and that Muhammad is the messenger of
Allah, establishment of prayer, payment of Zakat, fast of
Ramadan, that you pay one-fifth of the booty (fallen to
your lot) and I forbid you to use gourd, wine jar, or a
receptacle for wine. Shu'ba sometimes narrated the word
naqir (wooden pot) and sometimes narrated it as muqayyar.
The Holy Prophet also said: Keep it in your mind and
inform those who have been left behind.
There is another hadith narrated on the authority of
Ibn Abbas (the contents of which are similar to the one)
narrated by Shu'ba in which the Holy Prophet (may peace be
upon him) said: I forbid you to prepare nabidh in a gourd,
hollowed block of wood, a varnished jar or receptacle. Ibn
Mu'adh made this addition on the authority of his father
that the Messenger of Allah said to Ashajj, of the tribe
of 'Abdul-Qais: You possess two qualities which are liked
by Allah: insight and deliberateness.
It is reported on the authority of Qatada that one
among the delegates of the 'Abdul-Qais tribe narrated this
tradition to him. Sa'id said that Qatada had mentioned the
name of Abu Nadra on the authority of Abu Sa'id Khudri who
narrated this tradition: That people from the- tribe of
'Abdul-Qais came to the Messenger of Allah (may peace be
upon him) and said: Messenger of Allah, we belong to the
tribe of Rabi'a and there live between you and us the
unbelievers of the Mudar tribe and we find it impossible
to come to you except in the sacred months; direct us to a
deed which we must communicate to those who have been left
behind us and by doing which we may enter heaven. Upon
this the Messenger of Allah (may peace be upon him) said:
I enjoin upon you four (things) and forbid you to do four
(things): worship Allah and associate none with Him,
establish prayer, pay Zakat, and observe the fast of
Ramadan, and pay the fifth part out of the booty. And I
prohibit you from four (things): dry gourds, green-coloured
jars, hollowed stumps of palm-trees, and receptacles. They
(the members of the delegation) said: Do you know what al-naqir
is? He replied: Yes, it is a stump which you hollow out
and in which you throw small dates. Sa'id said: He (the
Holy Prophet) used the word tamar (dates). (The Holy
Prophet then added): Then you sprinkle water over it and
when its ebullition subsides, you drink it (and you are so
intoxicated) that one amongst you, or one amongst them
(the other members of your tribe, who were not present
there) strikes his cousin with the sword. He (the
narrator) said: There was a man amongst us who had
sustained injury on this very account due to
(intoxication), and he told that he tried to conceal it
out of shame from the Messenger of Allah (may peace be
upon him). I, however, inquired from the Messenger of
Allah (it we discard those utensils which you have
forbidden us to use), then what type of vessels should be
used for drink? He (the Holy Prophet) replied: In the
waterskin the mouths of which are tied (with a string).
They (again) said: Prophet of Allah, our land abounds in
rats and water-skins cannot remain preserved. The holy
Prophet of Allah (may peace be upon him) said: (Drink in
water-skins) even if these arenibbled by rats. And then
(addressing) al-Ashajj of 'Abdul-Qais he said: Verily, you
possess two such qualities which Allah loves: insight and
deliberateness.
It is narrated on the authority of Abu Said al-Khudri
that when the delegation of the tribe of Abdul-Qais came
to the Prophet of Allah (may peace be upon him), (its
members) said: Apostle of Allah, may God enable us to lay
down our lives for you, which beverage is good for us? He
(the Prophet) said: (Not to speak of beverages, I would
lay stress) that you should not drink in the wine jars.
They said: Apostle of Allah, may God enable us to lay down
our lives for you, do you know what al-naqir is? He (the
Holy Prophet) replied: Yes, it is a stump which you hollow
out in the middle, and added: Do not use gourd or
receptacle (for drink). Use water-skin the mouth of which
is tied with a thong (for this purpose).
Chapter 8: CALLING PEOPLE TO TESTIFICATIONS AND
THE CANONS OF ISLAM
It is reported on the authority of Ibn 'Abbas that
Mu'adh said: The Messenger of Allah sent me (as a governor
of Yemen) and (at the time of departure) instructed me
thus: You will soon find yourself in a community one among
the people of the Book, so first call them to testify that
there is no god but Allah, that I (Muhammad) am the
messenger of Allah, and if they accept this, then tell
them Allah has enjoined upon them five prayers during the
day and the night and if they accept it, then tell them
that Allah has made Zakat obligatory for them that it
should be collected from the rich and distributed among
the poor, and if they agree to it don't pick up (as a
share of Zakat) the best of their wealths. Beware of the
supplication of the oppressed for there is no barrier
between him and Allah.
It is narrated on the authority of Ibn 'Abbas that when
the Messenger of Allah (may peace be upon him) sent Mu'adh
towards Yemen (as governor) he said to him: Verily you
would reach a community of the people of the Book, the
very first thing to which you should call them is the
worship of Allah, may His Glory be Magnificent, and when
they become fully aware of Allah, instruct them that He
has enjoined five prayers on them during the day and the
night, and when the begin observing it, then instruct them
that verily Allah has made Zakat obligatory for them which
would be collected from the wealthy amongst them and
distributed to their needy ones, and when they submit to
it, then collect it from them and avoid (the temptation)
of selecting the best (items) of their riches.
Chapter 9: COMMAND FOR FIGHTING AGAINST THE
PEOPLE SO LONG AS THEY DO NOT PROFESS THAT THERE IS NO GOD
BUT ALLAH AND MUHAMMAD IS HIS MESSENGER
It is narrated on the authority of Abu Huraira that
when the Messenger of Allah (may peace be upon him)
breathed his last and Abu Bakr was appointed as his
successor (Caliph), those amongst the Arabs who wanted to
become apostates became apostates. 'Umar b. Khattab said
to Abu Bakr: Why would you fight against the people, when
the Messenger of Allah declared: I have been directed to
fight against people so long as they do not say: There is
no god but Allah, and he who professed it was granted full
protection of his property and life on my behalf except
for a right? His (other) affairs rest with Allah. Upon
this Abu Bakr said: By Allah, I would definitely fight
against him who severed prayer from Zakat, for it is the
obligation upon the rich. By Allah, I would fight against
them even to secure the cord (used for hobbling the feet
of a camel) which they used to give to the Messenger of
Allah (as zakat) but now they have withheld it. Umar b.
Khattab remarked: By Allah, I found nothing but the fact
that Allah had opened the heart of Abu Bakr for
(perceiving the justification of) fighting (against those
who refused to pay Zakat) and I fully recognized that the
(stand of Abu Bakr) was right.
It is reported on the authority of Abu Huraira that the
Messenger of Allah said: I have been commanded to fight
against people so long as they do not declare that there
is no god but Allah, and he who professed it was
guaranteed the protection of his property and life on my
behalf except for the right affairs rest with Allah.
It is reported on the authority of Abu Huraira that he
heard the Messenger of Allah say: I have been commanded to
fight against people, till they testify to the fact that
there is no god but Allah, and believe in me (that) I am
the messenger (from the Lord) and in all that I have
brought. And when they do it, their blood and riches are
guaranteed protection on my behalf except where it is
justified by law, and their affairs rest with Allah.
It is narrated on the authority of Jabir that the
Messenger of Allah said: I have been commanded that I
should fight against people till they declare that there
is no god but Allah, and when they profess it that there
is no god but Allah, their blood and riches are guaranteed
protection on my behalf except where it is justified by
law, and their affairs rest with Allah, and then he (the
Holy Prophet) recited (this verse of the Holy Qur'an):"
Thou art not over them a warden" (lxxxviii, 22).
It has been narrated on the authority of Abdullah b. 'Umar
that the Messenger of Allah said: I have been commanded to
fight against people till they testify that there is no
god but Allah, that Muhammad is the messenger of Allah,
and they establish prayer, and pay Zakat and if they do
it, their blood and property are guaranteed protection on
my behalf except when justified by law, and their affairs
rest with Allah.
It Is narrated on the authority of Abu Malik: I heard
the Messenger of Allah (may peace be upon him) say: He who
professed that there is no god but Allah and made a denial
of everything which the people worship beside Allah, his
property and blood became inviolable, an their affairs
rest with Allah.
Abu Malik narrated on the authority of his father that
he heard the Apostle (may peace be upon him) say: He who
held belief in the unity of Allah, and then narrated what
has been stated above.
Chapter 10: HE WHO ACCEPTS ISLAM AT THE
DEATH-BED, BEFORE THE ACTUAL AGONY OF DEATH, IS A MUSLIM IT
IS FORBIDDEN TO SUPPLICATE BLESSINGS FOR THE POLYTHEISTS. HE
WHO DIES AS A POLYTHEIST IS ONE AMONG THE DENIZENS OF HELL
AND NO MEANS WOULD BE EFFECTIVE ENOUGH TO GET HIM OUT OF
THAT
It is reported by Sa'id b. Musayyib who narrated it on
the authority of his father (Musayyib b. Hazm) that when
Abu Talib was about to die, the Messenger of Allah (may
peace be upon him) came to him and found with him Abu Jahl
('Amr b. Hisham) and 'Abdullah b. Abi Umayya ibn al-Mughirah.
The Messenger of Allah (may peace be upon him) said: My
uncle, you just make a profession that there is no god but
Allah, and I will bear testimony before Allah (of your
being a believer), Abu Jahl and 'Abdullah b. Abi Umayya
addressing him said: Abu Talib, would you abandon the
religion of 'Abdul-Muttalib? The Messenger of Allah (may
peace be upon him) constantly requested him (to accept his
offer), and (on the other hand) was repeated the same
statement (of Abu Jahl and 'Abdullah b. Abi Umayya) till
Abu Talib gave his final decision and be stuck to the
religion of 'Abdul-Muttalib and refused to profess that
there is no god but Allah. Upon this the Messenger of
Allah remarked: By Allah, I will persistently beg pardon
for you till I am forbidden to do so (by God), It was then
that Allah, the Magnificent and the Glorious, revealed
this verse:
" It is not meet for the Prophet and for those who
believe that they should beg pardon for the polytheists,
even though they were their kith and kin, after it had
been made known to them that they were the denizens of
Hell" (ix. 113)
And it was said to the Messenger of Allah (may peace be
upon him):
" Verily thou canst not guide to the right path whom
thou lovest. And it is Allah Who guideth whom He will, and
He knoweth best who are the guided" (xxviii, 56).
It is narrated on the authority of Abu Huraira that the
Messenger of Allah said to his uncle at the time of his
death: Make a profession of it that there is no god but
Allah and I will bear testimony (of your being a Muslim)
on the Day of judgment. But he (Abu Talib) refused to do
so. Then Allah revealed this verse:
" Verily thou canst not guide to the right path whom
thou lovest. And it is Allah Who guideth whom He will and
He knoweth best who are the guided" (xxviii. 56).
It is narrated on the authority of Abu Huraira that the
Messenger of Allah said to his uncle (at the time of his
death): Make a profession of it that there is no god but
Allah and I will bear testimony (of your being a Muslim)
on the Day of judgment. He (Abu Talib) said: Were it not
the fear of the Quraysh blaming me (and) saying that it
was the fear of (approaching death) that induced me to do
so, I would have certainly delighted your eyes. It was
then that Allah revealed:
" Verily thou canst not guide to the right path whom
thou lovest. And it is Allah Who guideth whom He will and
He knoweth best who are the guided" (xxviii-56).
Chapter 11: HE WHO MEETS HIS LORD WITH IMPLICIT
FAITH WOULD ENTER HEAVEN AND FIRE WOULD BE FORBIDDEN HARM
HIM
It is narrated on the authority of 'Uthman that the
Messenger of Allah (may peace be upon him) said. He who
died knowing (fully well) that there is no god but Allah
entered Paradise.
It is narrated on the authority of Humran that he heard
Uthman saying this: I heard the Messenger of Allah (may
peace be upon him) uttering these words (as stated above).
It is narrated on the authority of Abu Huraira: We were
accompanying the Apostle (may peace be upon him) in a
march (towards Tabuk). He (the narrator) said: The
provisions with the people were almost depleted. He (the
narrator) said: (And the situation became so critical)
that they (the men of the army) decided to slaughter some
of their camels. He (the narrator) said: Upon this Umar
said: Messenger of Allah, I wish that you should pool
together what has been left out of the provisions with the
people and then invoke (the blessings of) Allah upon it.
He (the narrator) said: He (the Holy Prophet) did it
accordingly. He (the narrator) said: The one who had wheat
in his possession came there with wheat. He who had dates
with him came there with dates. And Mujahid said: He who
possessed stones of dates came there with stones. I (the
narrator) said: What did they do with the date-stones.
They said: They (the people) sucked them and then drank
water over them. He (the narrator said): He (the Holy
Prophet) invoked the blessings (of Allah) upon them
(provisions). He (the narrator) said: (And there was such
a miraculous increase in the stocks) that the people
replenished their provisions fully. He (the narrator)
said: At that time he (the Holy Prophet) said: I bear
testimony to the fact that there is no god but Allah, and
I am His messenger. The bondsman who would meet Allah
without entertaining any doubt about these (two
fundamentals) would enter heaven.
It is narrated either on the authority of Abu Huraira
or that of Abu Sa'id Khudri. The narrator A'mash has
narrated this hadith with a little bit of doubt (about the
name of the very first narrator who was in direct contact
with the Holy Prophet. He was either Abu Huraira or Abu
Sa'id Khudri. Both are equally reliable transmitters of
the traditions). He (the narrator) said: During the time
of Tabuk expedition, the (provisions) ran short and the
men (of the army) suffered starvation; they said:
Messenger of Allah, would you permit us to slay our
camels? We would eat them and use their fat. The Messenger
of Allah (may peace be upon him) said: Do as you please.
He (the narrator) said: Then 'Umar came there and said:
Messenger of Allah, if you do that (if you give your
consent and the men begin to slay their camels), the
riding animals would become short. But (I would suggest
you to) summon them along with the provisions left with
them Then invoke Allah's blessings on them (different
items of the provisions) It is hoped Allah shall bless
them. The Messenger of Allah replied in the affirmative.
(the narrator) said: He called for a leather mat to be
used as a table cloth and spread it out. Then he called
people along with the remaining portions of their
provisions. He (the narrator) said: Someone was coming
with handful of mote, another was coming with a handful of
dates, still another was coming with a portion of bread,
till small quantities of these things were collected on
the table cloth. He (the narrator said): Then the
messenger of Allah invoked blessing (on them) and said:
Fill your utensils with these provisions. He (the
narrator) said: They filled their vessel to the brim with
them, and no one amongst the army (which comprised of
30,000 persons) was left even with a single empty vessel.
He (the narrator) aid: They ate to their fill, and there
was still a surplus. Upon this the Messenger of Allah (may
peace be upon him) remarked: I bear testimony that there
is no god but Allah and I am the messenger of Allah. The
man who meets his Lord without harboring any doubt about
these two (truths) would never be kept away from Paradise.
It is narrated on the authority of Ubadah b. Samit that
the messenger of Allah (may peace be upon him) observed:
He who said:" There is no god but Allah, He is One and
there is no associate with Him, that Muhammad is his
servant and His messenger, that Christ is servant and the
son of His slave-girl and he (Christ) His word which He
communicated to Mary and is His Spirit, that Paradise is a
fact and Hell is a fact," Allah would make him (he who
affirms these truths enter Paradise through any one of its
eight doors which he would like.
It is narrated on the authority of Umar b. Hani with
the same chain of transmitters with the exception of these
words: Allah would make him (he who affirms these truths)
enter Paradise through one of the eight doors which he
would like.
It is narrated on the authority of Sunabihi that he
went to Ubada b. Samit when he was about to die. I burst
into tears. Upon this he said to me: Allow me some time
(so that I may talk with you). Why do you weep? By Allah,
if I am asked to bear witness, I would certainly testify
for you (that you are a believer). Should I be asked to
intercede, I would certainly intercede for you, and if I
have the power, I would certainly do good to you, and then
observed: By Allah, never did I hear anything from the
Messenger of Allah (may peace be upon him) which could
have been a source of benefit to you and then not conveyed
it to you except this single hadith. That I intend to
narrate to you today, since I am going to breathe my last.
I heard the Messenger of Allah (may peace be upon him)
say: He who testifies that there is no god but Allah and
that Muhammad is the messenger of Allah, Allah would
prohibit the fire of Hell for him.
It is narrated on the authority of Mu'adh b. Jabal: I
was riding behind the Prophet (may peace be upon him) and
there was nothing between him and me but the rear part of
the saddle, when he said: Mu'adh b. Jabal: To which I
replied: At your beck and call, and at your pleasure,
Messenger of Allah! He moved along for a few minutes, when
again he said: Mu'adh b. Jabal: To which I replied: At
your beck and call, and at your pleasure, Messenger of
Allah! He then again moved along for a few minutes and
said: Mu'adh b. Jabal: To which I replied. At your beck
and call, and at your pleasure. Messenger of Allah He,
(the Holy Prophet) said: Do you know what right has Allah
upon His servants? I said: Allah and His Messenger know
best. He (the Holy Prophet) said: Verily the right of
Allah over His servants is that they should worship Him,
not associating anything with Him. He (the Holy Prophet)
with Mu'adh behind him, moved along for a few minutes and
said: Mu'adh b. Jabal: To which I replied: At your beck
and call, and at your pleasure, Messenger of Allah! He
(the Holy Prophet) said: Do you know what rights have
servants upon Allah in case they do it (i. e. they worship
Allah without associating anything with Him)? I (Mu'adh b.
Jabal) replied: Allah and His Messenger know best. (Upon
this) he (the Holy Prophet) remarked: That He would not
torment them (with the fire of Hell).
It is narrated on the authority of Mu'adh b. Jabal that
he observed: I was riding behind the Messenger of Allah
(may peace be upon him) on an ass known as 'Ufair. He
(Mu'adh) observed: He (the Holy Prophet) said: Mu'adh, do
you know what right has Allah over His bondsmen and what
right have His bondsmen over Him? Mu'adh added: I replied:
Allah and his Messenger know best. Upon this he (the Holy
Prophet remarked: The right of Allah over His bondsmen is
that they should worship Allah and should not associate
anything with Him, and the right of His bondsmen over
Allah, Glorious and Sublime, is that He does not punish
him who associates not anything with Him. He (Mu'adh)
added: I said to the Messenger of Allah: Should I then
give the tidings to the people? He (the Holy Prophet)
said: Do not tell them this good news, for they would
trust in it alone.
It is narrated on the authority of Mu'adh b. Jabal that
the Messenger of Allah (may peace be upon him) said:
Mu'adh, do you know the right of Allah over His bondsmen?
He (Mu'adh) said: Allah and His Apostle know best. He (the
Messenger of Allah) said: That Allah alone should be
worshipped and nothing should be associated with Him. He
(the Holy Prophet) said: What right have they (bondsmen)
upon Him in case they do it? He (Mu'adh) said: Allah and
His Apostle know best. He (the Holy Prophet) said: That He
would not punish them.
It is narrated on the authority of Aswad b. Hilal that
he heard Mu'adh say this: The Messenger of Allah (may
peace be upon him) called, me and I replied to him. He
(the Holy Prophet) said: Do you know the right of Allah
upon the people? and then followed the hadith (mentioned
above).
It is reported on the authority of Abu Huraira: We were
sitting around the Messenger of Allah (may peace and
blessings be upon him). Abu Bakr and Umar were also there
among the audience. In the meanwhile the Messenger of
Allah got up and left us, He delayed in coming back to us,
which caused anxiety that he might be attacked by some
enemy when we were not with him; so being alarmed we got
up. I was the first to be alarmed. I, therefore, went out
to look for the Messenger of Allah (may peace and
blessings be upon him) and came to a garden belonging to
the Banu an-Najjar, a section of the Ansar went round it
looking for a gate but failed to find one. Seeing a rabi'
(i. e. streamlet) flowing into the garden from a well
outside, drew myself together, like a fox, and slinked
into (the place) where God's Messenger was. He (the Holy
Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied:
Yes, Messenger of Allah. He (the Holy Prophet) said: What
is the matter with you? replied: You were amongst us but
got up and went away and delayed for a time, so fearing
that you might be attacked by some enemy when we were not
with you, we became alarmed. I was the first to be
alarmed. So when I came to this garden, I drew myself
together as a fox does, and these people are following me.
He addressed me as Abu Huraira and gave me his sandals and
said: Take away these sandals of mine, and when you meet
anyone outside this garden who testifies that there is no
god but Allah, being assured of it in his heart, gladden
him by announcing that he shall go to Paradise. Now the
first one I met was Umar. He asked: What are these
sandals, Abu Huraira? I replied: These are the sandals of
the Messenger of Allah with which he has sent me to
gladden anyone I meet who testifies that there is no god
but Allah, being assured of it in his heart, with the
announcement that he would go to Paradise. Thereupon 'Umar
struck me on the breast and I fell on my back. He then
said: Go back, Abu Huraira, So I returned to the Messenger
of Allah (may peace be upon him), and was about to break
into tears. 'Umar followed me closely and there he was
behind me. The Messenger of Allah (may peace and blessings
be on him) said: What is the matter with you, Abu Huraira?
I said: I happened to meet 'Umar and conveyed to him the
message with which you sent me. He struck me on my breast
which made me fall down upon my back and ordered me to go
back. Upon this the Messenger of Allah (may peace be upon
him) said: What prompted you to do this, 'Umar? He said:
Messenger of Allah, my mother and father be sacrificed to
thee, did you send Abu Huraira with your sandals to
gladden anyone he met and who testified that there is no
god but Allah, and being assured of it in his heart, with
the tidings that he would go to Paradise? He said: Yes.
Umar said: Please do it not, for I am afraid that people
will trust in it alone; let them go on doing (good) deeds.
The Messenger of Allah (may peace be upon him) said: Well,
let them.
It is reported on the authority of Anas b. Malik that
the Prophet of Allah (may peace and blessings be upon him)
addressed Mu'adh b. Jabal as he was riding behind him to
which he replied: At thy beck and call, and at thy
pleasure, Messenger of Allah. He again called out: Mu'adh,
to which he (again) replied: At thy beck and call, and at
thy pleasure. He (the Holy Prophet) addressed him (again):
Mu'adh, to which he replied: At thy beck and call, and at
thy pleasure, Messenger of Allah. Upon this he (the Holy
Prophet) observed: If anyone testifies (sincerely from his
heart) that there is no god but Allah, and that Muhammad
is His bondsman and His messenger, Allah immuned him from
Hell. He (Mu'adh) said: Messenger of Allah, should I not
then inform people of it, so that they may be of good
cheer? He replied: Then they would trust in it alone.
Mu'adh told about it at the time of his death, to avoid
sinning.
It is narrated on the authority of 'Itban b. Malik that
he came to Medina and said: Something had gone wrong with
my eyesight. I, therefore, sent (a message to the Holy
Prophet): Verily it is my ardent desire that you should
kindly grace my house with your presence and observe
prayer there so, that I should make that corner a place of
worship. He said: The Prophet (may peace be upon him) came
there, and those amongst the Companions whom Allah willed
also accompanied him. He entered (my place) and offered
prayer at my residence and his Companions began to talk
amongst themselves (and this conversation centered round
hypocrites), and then the conspicuous one, Malik b.
Dukhshum was made the target and they wished that he (the
Holy Prophet) should curse him and he should die or he
should meet some calamity. In the meanwhile the Messenger
of Allah (may peace and blessings be upon him) completed
his prayer and said: Does Malik b. Dukhshum not testify
the fact that there is no god but Allah and verily I am
the messenger of Allah. They replied: He makes a
profession of it (no doubt) but does not do it out of
(sincere) heart. He (the Holy Prophet) said: He who
testifies that there is no god but Allah and I am the
messenger of Allah would not enter Hell or its (flames)
would not consume him. Anas said: This hadith impressed me
very much and I told my son to write it down.
It is narrated on the authority of Anas that 'Itban b.
Malik told him that he became blind. He sent a message to
the Messenger of Allah (may peace be upon him) that he
should come and mark a place of worship for him. Thereupon
came the Messenger of Allah (may peace be upon him) and
his people and then there was a discussion among them
about a man who was known as Malik b. Dukhshum, and
subsequently the narrator described the hadith of Sulaiman
b. Mughira as stated above.
Chapter 12: HE RELISHED THE FLAVOR OF IMAN WHO
WAS PLEASED WITH ALLAH AS HIS LORD
It is narrated on the authority of 'Abbas b.
'Abdul-Muttalib that he heard the Messenger of Allah
saying: He relished the flavor of faith (Iman) who became
the book of faith pleased with Allah as Lord, with
al-Islam as the code of life and with Muhammad as the
Messenger (of Allah).
It is narrated on the authority of Abu Huraira that the
Prophet (may peace be upon him) said: Iman has over
seventy branches, and modesty is a branch of Iman.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: Faith has over seventy branches or over sixty
branches, the most excellent of which is the declaration
that there is no god but Allah, and the humblest of which
is the, removal of what is injurious from the path: and
modesty is the branch of faith.
Salim reported on the authority of his father that the
Prophet (may peace and blessings be upon him) heard a man
instruction his brother about modesty. Upon this the
Prophet remarked: Modesty is an ingredient of Iman
(faith).
Zuhri has narrated this hadith with the addition of
these words: He (the Holy Prophet) happened to pass by a
mass of Ansar who was instructing his brother (about
modesty).
It is narrated on the authority of 'Imran b. Husain
that the Prophet (may peace and blessings be upon him)
said: Modesty brings forth nothing but goodness. Bushair
b. Ka'b said: It is recorded in the books of wisdom, there
lies sobriety in it and calmness of mind in it, Imran
said: I am narrating to you the tradition of the Messenger
of Allah (may peace and blessings be upon him) and you
talk of your books.
It is narrated on the authority of Qatada. We were
sitting with 'Imran b. Husain in a company and Bushair ibn
Ka'b was also amongst us. 'Imran narrated to us that on a
certain occasion the Messenger of Allah (may peace and
blessings be upon him) said: Modesty is a virtue through
and through, or said: Modesty is a goodness complete. Upon
this Bushair ibn Ka'b said: Verily we find in certain
books or books of (wisdom) that it is God-inspired peace
of mind or sobriety for the sake of Allah and there is
also a weakness in it. Imran was so much enraged that his
eyes became red and he said: I am narrating to you the
hadith of the Messenger of Allah (may peace be upon him)
and you are contradicting it. He (the narrator) said:
Imran reported the hadith, He (the narrator) said: Bushair
repeated, (the same thing). Imran was enraged. He (the
narrator) said: We asserted: Verily Bushair is one amongst
us. Abu Nujaid! There is nothing wrong, with him
(Bushair).
It is narrated on the authority of Sufyan b. 'Abdulla
al-Thaqafi that he said: I asked the Messenger of Allah to
tell me about Islam a thing which might dispense with the
necessity of my asking anybody after you. In the hadith of
Abu Usama the (words) are: other than you. He (the Holy
Prophet) remarked: Say I affirm my faith in Allah and then
remain steadfast to it.
Chapter 15: CONCERNING THE EMINENCE OF ISLAM AND
OF THE AFFAIRS WHICH ARE EXCELLENT
It is narrated on the authority of 'Abdullah b. 'Amr
that a man asked the Messenger of Allah (may peace and
blessings be upon him) which of the merits (is superior)
in Islam. He (the Holy Prophet) remarked: That you provide
food and extend greetings to one whom you know or do not
know.
'Abdullah b. Amr b. al-As is reported to have said:
Verily a person asked the Messenger of Allah (may peace
and blessings be upon him) who amongst the Muslims was
better. Upon this (the Holy Prophet) remarked: From whose
hand and tongue the Muslims are safe.
It is narrated on the authority of Abu Musa Ash'ari: I
asked the Messenger of Allah which (attribute) of Islam is
more excellent. Upon this he remarked: One in which the
Muslims are safe, protected from the tongue and hand of
(other Muslims). Ibrahim b. Sa'id al-Jauhari has narrated
this hadith with the same words in addition to these. The
Messenger of Allah (may peace and blessings be upon him)
was asked as to who amongst the Muslims is better, and the
rest of the hadith was narrated like this.
Chapter 16: CONCERNING THE ATTRIBUTES BY WHICH
ONE GETS THE RELISH OF IMAN
It is reported on the authority of Anas that the
Prophet of Allah (may peace and blessings be upon him )
said: There are three qualities for which anyone who is
characterised by them will relish the sweetness of faith:
he to whom Allah and His Messenger are dearer than all
else; he who loves a man for Allah's sake alone; and he
who has as great an abhorrence of returning to unbelief
after Allah has rescued him from it as he has of being
cast into Hell.
It is reported on the authority of Anas that the
Messenger of Allah (may peace be upon him) said: There are
three qualities for which any one who is characterised by
them will relish the savour of faith: that he loves man
and he does not love him but for Allah's sake alone; he is
to whom Allah and His Messenger are dearer than all else;
he who prefers to be thrown into fire than to return to
unbelief after Allah has rescued him out of it.
A similar hadith has been reported on the authority of
Anas (with another chain of transmitters) with the
exception of these words: that he again becomes a Jew or a
Christian.
Chapter 17: IT IS OBLIGATORY TO LOVE THE PROPHET
MORE THAN THE MEMBERS OF ONE'S HOUSEHOLD: ONE'S CHILD,
FATHER OR EVEN THE WHOLE OF HUMANITY
It is reported on the authority of Anas that the
Messenger of Allah (may peace be upon him) said: No
bondsman believes, and, in the hadith narrated by Abdul
Warith, no person believes, till I am dearer to him than
the members of his household, his wealth and the whole of
mankind.
It is reported on the authority of Anas b. Malik that
the Messenger of Allah said: None of you is a believer
till I am dearer to him than his child, his father and the
whole of mankind.
Chapter 18: CONCERNING THE FACT THAT IT IS ONE OF
THE CHARACTERISTICS OF IMAN THAT ONE SHOULD LIKE THE SAME
THING FOR ONE'S BROTHER-IN-ISLAM AS ONE LIKES FOR ONE'S SELF
It is arrested on the authority of Anas b. Malik that
the Prophet (may peace and blessings be upon him)
observed: one amongst you believes (truly) till one likes
for his brother or for his neighbour that which he loves
for himself.
It is narrated on the authority of Anas that the
Prophet (may peace blessings be upon him) observed: By Him
in whose Hand is my life, no, bondsman (truly) believes
till he likes for his neighbour, or he (the Holy Prophet)
said: for his brother, whatever he likes for himself.
Chapter 19: CONCERNING THE PROHIBITION TO HARM
NEIGHBOUR
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessing be upon him)
observed: He will not enter Paradise whose neighbour is
not secure from his wrongful conduct.
Chapter 20: CONCERNING EXHORTATION TO ACCORD
HONOUR AND RESPECT TO THE NEIGHBOUR AND TO THE GUEST AND
OBLIGATION TO OBSERVE SILENCE EXCEPT IN GOODNESS, AND ALL
THESE QUALITIES COME WITHIN THE ORBIT OF IMAN
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who believes in Allah and the Last Day should either utter
good words or better keep silence; and he who believes in
Allah and the Last Day should treat his neighbour with
kindness and he who believes in Allah and the Last Day
should show hospitality to his guest.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: He who believes in Allah and the Last Day does
not harm is neighbour, and he who believes in Allah and
the Last Day shows hospitality to his guest and he who
believes in Allah and the Last Day speaks good or remains
silent.
Another hadith similar to one narrated (above) by Abu
Husain is also reported by Abu Huraira with the exception
of these words: He (the Prophet) said: He should do good
to the neighbour.
It is narrated on the authority of Abu Shuraih
al-Khuzai' that the Prophet (may peace and blessings of
Allah be upon him) observed: He who believes in Allah and
the Last Day should do good to his neighbour and he who
believes in Allah and the Last Day should show hospitality
to the guest and he who believes in Allah and the Last Day
should either speak good or better remain silent.
Chapter 21: CONCERNING THE FACTS THAT
INTERDICTION AGAINST ABOMINABLE IS A PART OF FAITH, THAT
FAITH INCREASES AND DIMINISHES; ENJOINING THAT WHICH IS GOOD
AND FORBIDDING THAT WHICH IS ABOMINABLE ARE OBLIGATORY
(ACTS)
It is narrated on the authority of Tariq b. Shihab: It
was Marwan who initiated (the practice) of delivering
khutbah (address) before the prayer on the 'Id day. A man
stood up and said: Prayer should precede khutbah. He
(Marwan) remarked, This (practice) has been done away
with. Upon this Abu Sa'id remarked: This man has performed
(his duty) laid on him. I heard the Messenger of Allah as
saying: He who amongst you sees something abominable
should modify it with the help of his hand; and if he has
not strength enough to do it, then he should do it with
his tongue, and if he has not strength enough to do it,
(even) then he should (abhor it) from his heart, and that
is the least of faith.
The same hadith of the Holy Prophet (may peace and
blessings be upon him) has been reported by Abu Sa'id
al-Khudri in connection with the story of Marwan.
It is narrated on the authority 'Abdullah b. Mas'ud
that the Messenger of Allah (may peace and blessings be
upon him) observed: Never a Prophet had been sent before
me by Allah towards his nation who had not among his
people (his) disciples and companions who followed his
ways and obeyed his command. Then there came after them
their successors who said whatever they did not practise,
and practised whatever they were not commanded to do. He
who strove against them with his hand was a believer: he
who strove against them with his tongue was a believer,
and he who strove against them with his heart was a
believer and beyond that there is no faith even to the
extent of a mustard seed. Abu Rafi' said: I narrated this
hadith to 'Abdullah b. 'Umar; he contradicted me. There
happened to come 'Abdullah b. Mas'ud who stayed at Qanat,
and 'Abdullah b 'Umar wanted me to accompany him for
visiting him (as 'Abdullah b. Mas'ud was ailing), so I
went along with him and as we sat (before him) I asked Ibn
Mas'ud about this hadith. He narrated it in the same way
as I narrated it to Ibn 'Umar.
The same hadith has been transmitted by another chain
of narrators on the authority of 'Abdullah b. Mas'ud who
observed: Never was there one among the prophets who had
had not disciples who followed his direction and followed
his ways. The remaining part of the hadith is like that as
narrated by Salih but the arrival of Ibn Mas'ud and the
meeting of Ibn 'Umar with him is not mentioned.
Chapter 22: PRECEDENCE OF THE BELIEVERS OVER ONE
ANOTHER AND THE SUPERIORITY OF THE PEOPLE OF YEMEN IN THIS
RESPECT
It is narrated on the authority of Ibn Mas'ud that the
Apostle of Allah (may peace and blessings be upon him)
pointed towards Yemen with his hand and said: Verily Iman
is towards this side, and harshness and callousness of the
hearts is found amongst the rude owners of the camels who
drive them behind their tails (to the direction) where
emerge the two horns of Satan, they are the tribes of
Rabi'a and Mudar.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah observed: There have come the people of
Yemen; they are tender of hearts, the belief is that of
the Yemenites, the understanding (of the faith) is that of
the Yemenites and sagacity is that of the Yemenites.
Abu Huraira reported the same hadith which is
transmitted to us by another chain of transmitters, e. g.
Muhammad b. al-Muthanna, Ishaq b. Yusuf Azraq, Ibn 'Aun,
etc.
Abu Huraira reported: The Messenger of Allah (may peace
and blessings be upon him) observed: There came to you the
people from Yemen; they are tender of hearts and mild of
feelings, the understanding is Yemenite, the sagacity is
Yemenite.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
remarked: The summit of unbelief is towards the East and
the pride and conceitedness is found among the owners of
horses and camels who are rude and uncivil, people of the
tents, and tranquillity is found among those who rear
goats and sheep.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: The belief is among the Yemenites, and the
unbelief is towards the East, and tranquillity is among
those who rear goats and sheep, and pride and simulation
is among the uncivil and rude owners of horses and camels.
It is reported on the authority of Abu Huraira: I heard
the Messenger of Allah saying this: Pride and
conceitedness is found among the uncivil owners of the
camels and tranquillity is found among the owners of sheep
and goats.
The same hadith has been narrated by Zuhri with the
same chain of authorities with the addition: The belief is
among the Yemenites, the sagacity is that of the
Yemenites.
Abu Huraira said: I heard the Prophet (may peace and
blessings be upon him) saying: There came the people of
Yemen, they are tender of feelings and meek of hearts. The
belief is that of the Yemenites, the sagacity is that of
the Yemenites, the tranquillity is among the owners of
goats and sheep, and pride and conceitedness is among the
uncivil owners of the camels, the people of the tents in
the direction of sunrise.
It is reporter on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: There came the people of Yemen who are soft of
hearts, tender in feelings: the belief is that of the
Yemenites, the sagacity is that of the Yemenites and the
summit of unbelief is towards the East.
Shu'ba narrated the hadith as reported by Jarir with
the same chain of narrators with this addition: Pride and
conceitedness is among the owners of the camels and
tranquillity and sobriety is found amongst the owners of
sheep.
It is reported on the authority of Jabir b. Abdullah
that the Messenger of Allah (may peace and, blessings be
upon him) observed: The callousness of heart and sternness
is in the East and faith is among the people of the Hijaz.
Chapter 23: CONCERNING THE FACT THAT NO ONE WILL
ENTER PARADISE EXCEPT BELIEVERS, THAT LOVE FOR BELIEVERS IS
(A CHARACTERISTIC FEATURE OF) FAITH AND GIVING CURRENCY TO
(THE PRACTICE OF PAYING SALUTATION BY SAYING)
AS-SALAMU'ALAIKUM (PEACE BE UPON YOU) IS THE MEANS TO
ACHIEVE IT (FAITH)
Abu Huraira reported: The Messenger of Allah (may peace
and blessing be upon him) observed: You shall not enter
Paradise so long as you do not affirm belief (in all those
things which are the articles of faith) and you will not
believe as long as you do not love one another. Should I
not direct you to a thing which, if you do, will foster
love amongst you: (i. e.) give currency to (the practice
of paying salutation to one another by saying) as-salamu
alaikum.
Zuhair b. Harb said: Jarir reported on the authority of
A'mash with this chain of transmitters that the Messenger
of Allah (may peace be upon him) observed: By him in Whose
hand is my life, you shall not enter Paradise unless you
believe. The rest of the hadith is the same as narrated by
Abd Mu'awiya and Waki'.
It is narrated on the authority of Tamim ad-Dari that
the Apostle of Allah (may peace and blessings be upon him)
observed: Al-Din is a name of sincerity and well wishing.
Upon this we said: For whom? He replied: For Allah, His
Book, His Messenger and for the leaders and the general
Muslims.
It is narrated on the authority of Jarir that he
observed I gave pledge of allegiance to the Messenger of
Allah (may peace and blessings be upon him) on the
observance of prayer, payment of Zakat, and sincerity and
well-wishing for every Muslim.
Sufyan narrated on the authority of Ziyad b. 'Ilaqa
that he heard Jarir b. 'Abdullah saying: I pledged
allegiance to the Apostle of Allah may peace and blessings
be upon him) on sincerity and well-wishing for every
Muslim.
It is narrated on the authority of Jarir that he
observed: I owed allegiance to the Apostle of Allah (may
peace and blessings be upon him) on hearing ( is commands)
and obeying (them) and the Prophet) instructed me (to act)
as lay in my power, and sincerity and goodwill for every
Muslim.
Chapter 25: CONCERNING DIMINUTION OF BELIEF DUE
TO SINS AND ITS SEPARATION FROM THE SINNER: NEGATION OF THE
EXCELLENCE OF IMAN AT THE TIME OF COMMITTING SIN
Abu Huraira reported that the Messenger of Allah
observed: The fornicator who fornicates is not a believer
so long as he commits it and no thief who steals is a
believer as long as he commits theft, and no drunkard who
drinks wine is a believer as long as he drinks it.
'Abdul-Malik b. Abi Bakr' narrated this on the authority
of Abu Bakr b. Abdur-Rahman b. Harith and then said: Abu
Huraira made this addition: No plunderer who plunders a
valuable thing that attracts the attention of people is a
believer so long as he commits this act.
'Abdul-Malik b. Shu'aib narrated this hadith on the
authority of Abu Huraira that he observed: The Messenger
of Allah said that a fornicator does not fornicate, and
then narrated the hadith like this, and he also made
mention of plundering too, but did not mention of a thin
having value. Ibn Shihab said: Sa'id b. al-Musayyib and
Abu Salama narrated this hadith on the authority of Abu
Huraira a hadith like that of Abu Bakr with the exception
of (the mention) of plundering.
It is reported on the authority of Qutaiba b. Sa'id who
reported on the authority of Abu Huraira the hadith like
that narrated from Zuhri with this exception that in the
hadith narrated by 'Ala ' and Safwan b. Sulaim there is no
mention of: People raise there eyes towards him, and in
the hadith narrated by Hammam: The believers raise their
eyes towards him, and such like words, so long as he
plunders (is not) a believer, and these words were added:
And no exploiter who makes an exploitation is a believer
as long as he exploits It; therefore avoid and shun (these
evils).
It is narrated on the authority of Abu Huraira: A
fornicator who fornicates is not a believer as long as he
commits fornication, and no one who steals is a believer
as long as he commits theft, and no one who drinks wine is
a believer as long as he drinks it, and repentance may be
accepted after that.
Muhammad b. Rafi', Abdur-Razzaq, Sufyan, A'mash
narrated this hadith like one narrated by Shu'ba, on the
authority of Abu Huraira tracing, it (right to the Holy
Prophet).
Chapter 26: CONCERNING THE PECULIARITIES OF A
HYPOCRITE
It is narrated on the authority of Abdullah b. 'Amr
that the Prophet observed: Four characteristics made
anyone who possessed them, a sheer hypocrite; anyone who
possessed one of them possessed a characteristic of
hypocrisy till be abandons it: when he talked he lied,
when he made a covenant he acted treacherously, and when
he quarreled he deviated from the truth.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: Three are the signs of a hypocrite: when he spoke he
told a lie, when he made a promise he acted treacherously
against it, when he was trusted he betrayed.
Abu Huraira reported that the Messenger of Allah (may
peace and blessings be upon him) observed: There are three
characteristics of a hypocrite: when he spoke he told a
lie, when he made promise he acted treacherously, and when
he was trusted he betrayed.
'Uqba b. Mukarram al-'Ami reported that he heard 'Ala'
b. 'Abdur-Rahman narrating this hadith with this chain of
transmitters and he said: Three are the signs of a
hypocrite, even if he observed fast and prayed and
asserted that he was a Muslim.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings of Allah be
upon him) made observations like them embodied in the
hadith narrated by Yahya b. Muhammad on the authority of
'Ala', and added to it: even if he observed fast and
prayed and asserted that he was a Muslim.
Chapter 27: THE CONDITION OF THE FAITH OF ONE WHO
CALLS HIS BROTHER MUSLIM AN UNBELIEVER
It is reported on the authority of Ibn 'Umar that the
Apostle (may peace and blessings be upon him) observed:
When a man calls his brother an unbeliever, it returns (at
least) to one of them.
It is reported on the authority of Ibn 'Umar that the
Messenger of Allah (may peace and blessings be upon him)
said: Any person who called his brother: or unbeliever
(has in fact done an act by which this unbelief) would
return to one of them. If it were so, as he asserted (then
the unbelief of man was confirmed but if it was not true),
then it returned to him (to the man who labeled it on his
brother Muslim).
Chapter 28: THE CONDITION OF THE FAITH OF ONE WHO
KNOWINGLY DENIES HIS TRUE PARENTAGE
It is reported on the authority of Abu Dharr that he
heard the Messenger of Allah (may peace and blessings be
upon him) saying: No person who claimed knowingly anyone
else as his father besides (his own) committed nothing but
infidelity, and he who made a claim of anything, which (in
fact) did not belong to him, is not amongst us; he should
make his abode in Fire, and he who labeled anyone with
unbelief or called him the enemy of Allah, and he was in
fact not so, it rebounded on him.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: Do not detest your fathers; he who detested his
father committed infidelity.
It is reported on the authority of Sa'd b. Abi Waqqas:
Both of my ears heard the Messenger of Allah saying this:
He who claimed the fatherhood of anyone else besides his
real father knowingly (committed a great sin) ;Paradise is
forbidden to him. Abu Bakra asserted that he too heard it
from the Messenger of Allah (may peace be upon him ).
Sa'd and Abu Bakra each one of them said: My ears heard
and my hearing preserved it that Muhammad (peace and
blessings be upon him) observed: He who claimed for
another one his fatherhood besides his own father
knowingly that he was not his father-to him Paradise is
forbidden.
Chapter 29: ABUSING A MUSLIM IS AN OUTRAGE AND
FIGHTING AGAINST HIM IS UNBELIEF
It is narrated on the authority of 'Abdullah b. Mas'ud
that the Messenger of Allah (may peace and blessings be
upon him) observed: Abusing a Muslim is an outrage and
fighting against him is unbelief. Zubaid said: I asked Abu
Wa'il: Did you hear it from Abdullah narrating if from the
Messenger of Allah (may peace and blessings be upon him)?
He replied: Yes. But there is mention of the talk between
Zubaid and Abu Wa'il in the hadith narrated by Shu'ba.
It is narrated on the authority of Jarir b. 'Abdullah
that the Apostle of Allah (may peace and blessings be upon
him) asked him on the occasion of the Farewell Pilgrimage
to make the people silent and then said: Do not return to
unbelief after me by striking the necks of one another.
It is narrated on the authority of Abdullah b. Umar
that the Apostle (may peace and blessings be upon him)
observed on the occasion of the Farewell Pilgrimage Woe
unto you distress unto you! Don't turn back as unbelievers
after me by striking the necks of one another.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: Two (things) are found among men which are
tantamount to unbelief: slandering one's lineage and
lamentation on the dead.
It is narrated on the authority of Jarir that he heard
(the Holy Prophet) saying, The slave who fled from his
master committed an act of infidelity as long as he would
not return to him. Mansur observed: By God, this hadith
was narrated from the Apostle (may peace and blessings be
upon him), but I do not like that this should be narrated
on my authority here in Basra.
It is narrated on the authority of Jarir that the
Messenger of Allah (may peace and blessings be upon him)
observed: The slave who fled from his master,
responsibility with regard to him was absolved.
It is narrated on the authority of Zaid b. Khalid
al-Juhani: The Messenger of Allah (may peace and blessings
be upon him) led the morning prayer at Hudaybiya. There
were some marks of the rainfall during the night. At the
conclusion of prayer he turned towards people and
observed: Do you know what your Lord has said? They
replied: Allah and His Messenger know best. Upon this he
(the Holy Prophet) remarked: He (Allah) said: Some of My
bondsmen entered the morning as My believers and some as
unbelievers. He who said: We have had a rainfall due to
the Blessing and Mercy of Allah, he is My believer and a
disbeliever of stars, and who said: We have had a rainfall
due to the rising of such and such (star) disbelieved Me
and affirmed his faith in the stars.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: Don't you know what your Lord said? He observed: I
have never endowed My bondsmen with a favor, but a section
amongst them disbelieved it and said: Stars, it was due to
the stars.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessing be upon him)
observed: Allah does not shower His blessings from the
heaven that in the morning a group of men disbelieve it
(to be a blessing from Allah). Allah sends down rain, but
they (the disbelievers) say: Such and such star (is
responsible for that).
It is reported on the authority of Ibn 'Abbas that
there was (once) a downpour during the life of the Apostle
(may peace and blessings be upon him Upon this the Apostle
(may peace and blessings be upon him) observed: Some
people entered the morning with gratitude and some with
ingratitude (to Allah). Those who entered with gratitude
said: This is the blessing of Allah, and those who entered
with ingratitude said: Such and such asterism was right.
It was upon this that the verse was revealed:
I swear by the setting of the stars to the end and make
your provision that you should disbelieve it.
Chapter 34: THE LOVE OF ANSAR (HELPERS) AND 'ALI
(MAY ALLAH BE PLEASED WITH ALL OF THEM) IS (AN INGREDIENT)
OF IMAN AND (ONE OF) ITS SIGNS, AND HATRED AGAINST THEM IS A
SIGN OF DISSEMBLANCE
It is reported on the authority of Anas that the
Messenger of Allah (may peace and blessings Be upon him)
observed: The sign of a hypocrite is the hatred against
the Ansar and the sign of a believer is the love for the
Ansar.
It is narrated on the authority of Anas that the
Apostle (may peace and blessings be upon him) said: The
love of the Ansar is the sign of faith and hatred against
them is the sign of dissemblance.
Al-Bara reported it from the Apostle (may peace and
blessing be upon him) that he observed with regard to the
Ansar, None but the believer loves them, none but the
hypocrite hates them. He who loved them loved Allah and he
who hated them hated Allah. I (the narrator) said: Did you
hear this hadith from al-Bara'? He said: To me, he
narrated it.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: A person who believes in Allah and the Last Day
never nurses a grudge against the Ansar.
It is narrated on the authority of Abu Sa'id Khudri
that the Messenger of Allah observed: The person who
believes in Allah and the Last Day never nurses a grudge
against the Ansar.
Zirr reported: 'Ali observed: By Him Who split up the
seed and created something living, the Apostle (may peace
and blessings be upon him) gave me a promise that no one
but a believer would love me, and none but a hypocrite
would nurse grudge against me.
Chapter 35: DIMINUTION OF IMAN BY FAILING IN
SUBMISSION AND THE USE OF THE WORD" KUFR" FOR THINGS BESIDES
UNBELIEF OF ALLAH, FOR EXAMPLE UNGRATEFULNESS AND
INGRATITUDE
It is narrated on the authority of 'Abdullah b. Umar
that the Messenger of Allah observed: O womenfolk, you
should give charity and ask much forgiveness for I saw you
in bulk amongst the dwellers of Hell. A wise lady among
them said: Why is it, Messenger of Allah, that our folk is
in bulk in Hell? Upon this the Holy Prophet observed: You
curse too much and are ungrateful to your spouses. I have
seen none lacking in common sense and failing in religion
but (at the same time) robbing the wisdom of the wise,
besides you. Upon this the woman remarked: What is wrong
with our common sense and with religion? He (the Holy
Prophet) observed: Your lack of common sense (can be well
judged from the fact) that the evidence of two women is
equal to one man, that is a proof of the lack of common
sense, and you spend some nights (and days) in which you
do not offer prayer and in the month of Ramadan (during
the days) you do not observe fast, that is a failing in
religion. This hadith has been narrated on the authority
of Abu Tahir with this chain of transmitters.
It is narrated on the authority of Abu Huraira that
when, the son of Adam recites the Ayat of Sajdah
(prostration) and then falls down in prostration, the
Satan goes into seclusion and weeps and says: Alas, and in
the narration of Abu Kuraib the words are: Woe unto me,
the son of Adam was commanded to prostrate, and he
prostrated and Paradise was entitled to him and I was
commanded to prostrate, but I refused and am doomed to
Hell.
A'mash narrated this hadith with the same chain of
transmitters, with this change of words that he (the
Satan) said: I disobeyed and I am doomed to Hell.
It is narrated on the authority of Jabir that he heard
the Apostle (may peace and blessings be upon him) saying.
Verily between man and between polytheism and unbelief is
the negligence of prayer.
It is narrated on the authority of Abu Zubair that he
heard Jabir b. 'Abdullah saying. I heard the Messenger of
Allah (may peace and blessings be upon him) observing
this: Between man and polytheism and unbelief is the
abandonment of salat.
Abu Huraira reported: The Messenger of Allah was asked
about the best of deeds. He observed: Belief in Allah. He
(the inquirer) said: What next? He (the Holy Prophet)
replied: Jihad (struggle to the utmost) in the cause of
Allah. He (the inquirer) again said: What next? He (the
Holy Prophet) replied: Pilgrimage accepted into the grace
of the Lord. In the. tradition narrated on the authority
of Muhammad b. Ja'far (the words are) that he (the Holy
Prophet) said: Belief in Allah and His Messenger. Muhammad
b. Rafi and 'Abd b. Humaid, 'Abdur-Razzaq and Ma'mar and
Zuhri have narrated a hadith like this on the authority of
the same chain of transmitters.
Abu Dharr reported: I said: Messenger of Allah, which
of the deeds is the best? He (the Holy Prophet) replied:
Belief in Allah and Jihad in His cause. I again asked: Who
is the slave whose emancipation is the best? He (the Holy
Prophet) replied: One who is valuable for his master and
whose price is high. I said: If I can't afford to do it?
He (the Holy Prophet) replied: Help an artisan or make
anything for the unskilled (labourer). I (Abu Dharr) said:
Messenger of Allah, you see that I am helpless in doing
some of these deeds. He (the Holy Prophet) replied: Desist
from doing mischief to the people. That is the charity of
your person on your behalf.
It is narrated on the authority of 'Abdullah b. Mas'ud
that he observed. I asked the Messenger of Allah (may
peace be upon him) which deed was the best. He (the Holy
Prophet) replied: Prayer at its appointed hour. I (again)
said: Then what? He (the Holy Prophet) replied: Kindness
to the parents. I (again) said: Then what? He replied:
Earnest endeavour (Jihad) in the cause of Allah. And I
would have not ceased asking more questions but out of
regard (for his feelings).
'Abdullah b. Mas'ud reported: I said: Messenger of
Allah, which of the deeds (takes one) nearer to Paradise?
He (the Holy Prophet) replied: Prayer at its proper time,
I said: What next, Messenger of Allah? He replied:
Kindness to the parents. I said: What next? He replied:
Jihad in the cause of Allah.
It was heard from Abu 'Amr Shaibani that, pointing
towards the house of Abdullah, he said: The owner of this
house told me that he asked the Messenger of Allah (may
peace be upon him): Which of the deeds are liked by Allah?
He (the Holy Prophet) observed: Prayer at its proper time.
I (again) said: What next? He replied: Then goodness to
the parents. I (again) said: What then? He replied: Then
Jihad in the cause of Allah. He ('Abdullah) said: This is
what I was told (by the Holy Prophet). Had I questioned
further, he would have made additions for me.
This hadith has been transmitted by Muhammad b.
Bashshar, Muhammad b. Ja'far Shu'ba with this chain of
narrators, with the addition that he pointed towards the
house of 'Abdullah, but he did not mention his name for
us.
It is reported on the authority of 'Abdullah that the
Apostle of Allah observed: The best of' the deeds or deed
is the (observance of) prayer at its proper time and
kindness to the parents.
Chapter 38: POLYTHEISM IS THE MOST SHAMEFUL OF
SINS AND THE MENTIONING OF THE GRAVEST SIN NEXT TO IT
'Abdullah reported: I asked the Messenger of Allah (may
peace be upon him): Which sin is the gravest in the eye of
Allah? He (the Holy Prophet) replied: That you associate a
partner with Allah (despite the fact) that He has created
you. He (the reporter) said: I told him (the, Holy
Prophet): Verily it is indeed grave. He (the reporter)
said: I asked him what the next (gravest sin) was. He (the
Holy Prophet) replied: That you kill your child out of
fear that he shall join you in food. He (the reporter)
said: I asked (him) what the next (gravest sin) was. He
(the Holy Prophet) observed: Then (the next gravest sin)
is that you commit adultery with the wife of your
neighbour.
It is narrated on the authority of Abdullah b. Mas'ud
that a man said: Messenger of Allah, which offence is the
most grievous in the eye of Allah? He (the Holy Prophet)
replied: That you associate a partner with Allah (despite
the fact) that He created you. He (the man) said: What
next? He (the Holy Prophet) replied: That you kill your
child out of fear that he would join you in food. He (the
inquirer) said (again): What next? He (the Holy Prophet)
replied: That you commit adultery with the wife of your
neighbour. And the Almighty and Exalted Lord testified it
(with this verse):
All those who call not unto another god along with
Allah, and slay not any soul which Allah has forbidden,
except in the cause of justice, nor commit fornication,
and he who does this shall meet a requital of sin (xxv.
68).
Chapter 39: MAJOR SINS AND THE GRAVEST AMONG
THESE
It is narrated on the authority of 'Abdur-Rahman b. Abu
Bakra that his father said: We were in the company of the
Messenger of Allah (may peace be upon him) that he
observed: Should I not inform you about the most grievous
of the grave sins? (The Holy Prophet) repeated it three
times, and then said: Associating anyone with Allah,
disobedience to parents, false testimony or false
utterance. The Holy Prophet was reclining, then he sat up,
and he repeated it so many times that we wished that he
should become silent.
Anas narrated from the Apostle (may peace be upon him)
about the major sins. He (the Holy Prophet) observed:
Associating anyone with Allah, disobedience to parents,
killing a person and false utterance.
Ubaidullah b. Abu Bakr said: I heard Anas b. Malik
saying: The Messenger of Allah (may peace be upon him)
talked about the major sins, or he was asked about the
major sins. Upon this he observed: Associating anyone with
Allah, killing of a person, disobedience to parents. He
(the Holy Prophet further) said: Should I not inform you
about the gravest of the major sins, and (in this
connection) observed: False utterance or false testimony.
Shu'ba said. It was most probably" false testimony".
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: Avoid
the seven noxious things. It was said (by the hearers):
What are they, Messenger of Allah? He (the Holy Prophet)
replied: Associating anything with Allah, magic, killing
of one whom God has declared inviolate without a just
cause, consuming the property of an orphan, and consuming
of usury, turning back when the army advances, and
slandering chaste women who are believers, but unwary.
It is narrated on the authority of 'Abdullah b. Amr b.
al-'As that the Messenger of Allah (may peace be upon him)
observed: Abusing one's parents is one of the major sins.
They (the hearers) said: Messenger of Allah, does a man
abuse his parents too? He (the Holy Prophet) replied: Yes,
one abuses the father of another man, who in turn abuses
his father. One abuses his mother and he in turn abuses
his (the former's) mother.
It Is narrated on the authority of Abdullah b. Mas'ud
that the Apostle of Allah (may peace be upon him),
observed: He who has in his heart the weight of a mustard
seed of pride shall not enter Paradise. A person (amongst
his hearers) said: Verily a person loves that his dress
should be fine, and his shoes should be fine. He (the Holy
Prophet) remarked: Verily, Allah is Graceful and He loves
Grace. Pride is disdaining the truth (out of self-conceit)
and contempt for the people.
It is narrated on the authority of 'Abdullah b. Mas'ud
that the Messenger of Allah (may peace be upon him)
observed: None shall enter the Fire (of Hell) who has in
his heart the weight of a mustard seed of Iman and none
shall enter Paradise who has in his heart the weight of a
mustard seed of pride.
It is narrated on the authority of 'Abdullah that the
Apostle of Allah (may peace be upon him) observed: He who
as in his heart the weight of a mustard seed of pride
shall not enter Paradise.
Chapter 41: HE WHO DIES ASSOCIATING NONE WITH
ALLAH WOULD ENTER PARADISE AND HE WHO DIES AS A POLYTHEIST
WOULD ENTER THE FIRE OF HELL
It is narrated on the authority of Abdullah b. Mas'ud
that Waki told (him) that the Messenger of Allah had
observed and Ibn Numair asserted: I heard the Messenger of
Allah (may peace be upon him) saying: He who dies
associating anything with Allah would enter the Fire (of
Hell). 'Abdullah b. Mas'ud said: I say that he who died
without associating anything with Allah entered Paradise.
It is narrated on the authority of Jabir that a man
came to the Apostle of Allah (may peace be upon him) and
said: Messenger of Allah, what are the two things quite
unavoidable? He replied: He who dies without associating
anyone with Allah would (necessarily) enter Paradise and
he who dies associating anything with Allah would enter
the (Fire of) Hell.
It is narrated on the authority of Jabir b. Abdullah: I
heard the Messenger of Allah (may peace be upon him)
saying: He who met Allah without associating anything with
Allah entered Paradise and he who met Him associating
(anything) with Him entered Fire.
I heard Abu Dharr narrating it from the Apostle (may
peace be upon him) that he observed: Gabriel came to me
and gave me the tidings: Verily he who died amongst your
Ummah without associating anything with Allah would enter
Paradise. I (the narrator) said: Even if he committed
adultery and theft. He (the Holy Prophet) said: (Yes),
even if he committed adultery and theft.
Abu Dharr reported,: I came to the Apostle (may peace
be upon him ) and he was asleep with a white mantle over
him. I again came, he was still asleep, I came again and
he had awakened. I sat by his side and (the Holy Prophet)
observed: There is none among the bondsmen who affirmed
his faith in La illaha ill-Allah there is no God but
Allah) and died in this state and did not enter Paradise.
I (Abu Dharr) said: Even if he committed adultery and
theft? He (the Holy Prophet) replied: (Yes) even though he
committed adultery and theft. I (again said): Even if he
committed adultery and theft? He replied: (Yes) even
though he committed adultery and theft. (Th Holy Prophet
repeated it three times) and said for the fourth time: In
defiance of Abu Dharr. Abu Dharr then went out and he
repeated (these words): In defiance of Abu Dharr.
Chapter 42: PROHIBITION OF THE KILLING OF AN
INFIDEL AFTER HE SAYS:" THERE IS NO GOD BUT ALLAH"
It is narrated on the authority of Miqdad b. Aswad that
he said. Messenger of Allah, you just see (here is a
point): If I encountered a person amongst the infidels (in
the battlefield) and he attacked me and struck me and cut
off one of my hands with the sword. Then he (in order to
protect himself from me) took shelter of a tree and said:
I become Muslim for Allah's sake. Messenger of Allah, can
I kill him after he had uttered this? The Messenger of
Allah (may peace be upon him) said: Do not kill him. I
(the narrator) said: Messenger of Allah, he cut off my
hand and uttered this after amputating it; should I then
kill him? The Messenger of Allah (may peace be upon him)
said: Don't kill him, for I you kill him, verily he would
be in a position where you had been before killing him and
verily you would be in a position where he had been before
uttering (kalima).
The same hadith has been transmitted by the same chain
of narrators. The hadith transmitted by Auza'i and Ibn
Juraij contains these words: I embraced Islam for Allah's
sake. and in the hadith narrated by Ma'mar the words are:
I knelt down to kill him, that he said; There is no god
but Allah.
It is narrated by Miqdad, and he was an ally of B.
Zuhra and was of those who participated in the Battle of
Badr along with the Messenger of Allah, that he said:
Messenger of Allah, here is a point: If I happened to
encounter a person amongst the infidels (in the battle).
Then he narrated a hadith similar to the one transmitted
by Laith.
It is narrated on the authority of Usama b. Zaid that
the Messenger of Allah (may peace be upon him) sent us in
a raiding party. We raided Huraqat of Juhaina in the
morning. I caught hold of a man and he said: There is no
god but Allah, I attacked him with a spear. It once
occurred to me and I talked about it to the Apostle (may
peace be upon him). The Messenger of Allah (may peace be
upon him) said: Did he profess" There is no god but
Allah," and even then you killed him? I said: Messenger of
Allah, he made a profession of it out of the fear of the
weapon. He (the Holy Prophet) observed: Did you tear his
heart in order to find out whether it had professed or
not? And he went on repeating it to me till I wished I had
embraced Islam that day. Sa'd said: By Allah, I would
never kill any Muslim so long as a person with a heavy
belly, i. e., Usama, would not kill. Upon this a person
remarked: Did Allah not say this: And fight them until
there is no more mischief and religion is wholly for
Allah? Sa'd said: We fought so that there should be no
mischief, but you and your companions wish to fight so
that there should be mischief.
It is narrated on the authority of Usama b. Zaid: The
Messenger of Allah may peace be upon him) sent us to
Huraqat, a tribe of Juhaina. We attacked that tribe early
in the morning and defeated them and I and a man from the
Ansar caught hold of a person (of the defeated tribe).
When we overcame him, he said: There is no god but Allah.
At that moment the Ansari spared him, but I attacked him
with my spear and killed him. The news had already reached
the Apostle (peace be upon him), so when we came back he
(the Apostle) said to me: Usama, did you kill him after he
had made the profession: There is no god but Allah? I
said. Messenger of Allah, he did it only as a shelter. The
Holy Prophet observed: Did you kill him after he had made
the profession that there is no god but Allah? He (the
Holy Prophet) went on repeating this to me till I wished I
had not embraced Islam before that day.
It is narrated by Safwan b. Muhriz that Jundab b.
'Abdullah al-Bajali during the stormy days of Ibn Zubair
sent a message to 'As'as b. Salama: Gather some men of
your family so that I should talk to them. He ('As'as)
sent a messenger to them (to the members of his family).
When they had assembled, Jundab came there with a yellow
hooded cloak on him, He said: Talk what you were busy in
talking. The talk went on by turns, till there came his
(Jundab's) turn. He took off the hooded cloak from his
head and said: I have come to you with no other intention
but to narrate to you a hadith of your Apostle: Verily the
Messenger of Allah (may peace be upon him) sent a squad of
the Muslims to a tribe of the polytheists. Both the armies
confronted one another. There was a man among the army of
polytheists who (was so dashing that), whenever he
intended to kill a man from among the Muslims, he killed
him. Amongst the Muslims too was a man looking forward to
(an opportunity of) his (the polytheist's) unmindfulness.
He (the narrator) said: We talked that he was Usama b,
Zaid. When he raised his sword, he (the soldier of the
polytheists) uttered:" There is no god but Allah," but he
(Usama b. Zaid) killed him. When the messenger of the glad
tidings came to the Apostle (may peace be upon him) he
asked him (about the events of the battle) and he informed
him about the man (Usama) and what he had done He (the
Prophet of Allah) called for him and asked him why he had
killed him. He (Usama) said: Messenger of Allah, he struck
the Muslims and killed such and such of them. And he even
named some of them. (He continued): I attacked him and
when he saw the sword he said: There is no god but Allah.
The Messenger of Allah (may peace be upon him) said: Did
you kill him? He (Usama) replied in the affirmative. He
(the Holy Prophet) remarked: What would you do with:"
There is no god but Allah," when he would come (before
you) on the Day of Judgment? He (Usama) said: Messenger of
Allah, beg pardon for me (from your Lord). He (the Holy
Prophet) said: What would you do with:" There is no god
but Allah" when he would come (before you) on the Day of
Judgment? He (the Holy Prophet) added nothing to it but
kept saying: What would you do with:" There is no god but
Allah," when he would come (before you) on the Day of
Judgment?
Chapter 43: THE UTTERANCE OF THE APOSTLE (MAY
PEACE BE UPON HIM): HE WHO TAKES, UP ARMS AGAINST US IS NOT
OF US (I. E. HE CEASES TO RE A MUSLIM)
It is narrated on the authority of Abdullah b. Umar who
narrates from the Prophet of Allah (may peace be upon him)
who said: He who took up arms against us is not of us.
It is narrated on the authority of Abu Musa Ash'ari: He
who took up arms against us is not of us.
Chapter 44: THE UTTERANCE OF THE APOSTLE (PEACE
BE UPON HIM): HE WHO ACTED DISHONESTLY TOWARDS US IS NOT OF
US (I. E. HE IS NOT TO BE COUNTED AMONGST MUSLIMS)
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who took up arms against us is not of us and he who acted
dishonestly towards us is not of us.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) happened to
pass by a heap of eatables (corn). He thrust his hand in
that (heap) and his fingers were moistened. He said to the
owner of that heap of eatables (corn): What is this? He
replied: Messenger of Allah, these have been drenched by
rainfall. He (the Holy Prophet) remarked: Why did you not
place this (the drenched part of the heap) over other
eatables so that the people could see it? He who deceives
is not of me (is not my follower).
Chapter 45: BEATING OF THE CHEEKS, TEARING OF THE
FRONT OPENING OF THE SHIRT, AND CALLING THE CALLS OF THE
JAHILIYA (IGNORANCE) ARE FORBIDDEN
It is narrated on the authority of Abdullah b. Mas'ud
that the Holy Prophet observed: He is not one of us (one
among the Ummah of Islam) who beat the cheeks or tore the
front opening of the shirt or uttered the slogans of (the
days of) Jahiliya (ignorance). Ibn Numair and Abu Bakr
said (instead of the word" au" (or) it is" wa" [and] the
words are) and tore and uttered (the slogans) of Jahiliya
without" alif".
It is narrated on the authority of Abu Burda b. Abu
Musa that Abu Musa was afflicted with grave pain and he
became unconscious and his head was in the lap of a lady
of his household. One of the women of his household
walled. He (Abu Musa) was unable (because of weakness) to
say anything to her. But when he was a bit recovered he
said: I have no concern with one with whom the Messenger
of Allah (may peace be upon him) has no concern, Verily
the Messenger of Allah (may peace be upon him) has no
concern with that woman who wails loudly, shaves her hair
and tears (her garment in grief).
It is narrated on the authority of Abu Burda that Abu
Musa fell unconscious and his wife Umm Abdullah came there
and wailed loudly. When he felt relief he said: Don't you
know? -and narrated to her: Verily the Messenger of Allah
(may peace be upon him) said: I have no concern with one
who shaved her hair, lamented loudly and tore (her clothes
in grief).
This hadith is narrated on the authority of Abu Musa
with this change only: That (the Holy Prophet) did not say
that he had no concern but said: He is not one of us.
It is reported from Hudhaifa that news reached him (the
Holy Prophet) that a certain man carried tales. Upon this
Hudhaifa remarked: I heard Allah's Messenger (may peace be
upon him) saying: The tale-bearer shall not enter
Paradise.
It is reported on the authority of Hammam b, al-Harith
that a man used to carry tales to the governor. We were
sitting in the mosque. the people said: He is one who
carries tales to the governor. He (the narrator) said:
Then he came and sat with us. Thereupon Hudhaifa remarked:
I heard the Messenger of Allah (may peace be upon him)
saying: The beater of false tales would never enter
heaven.
It is narrated on the authority of Hammam b. al-Harith:
We were sitting with Hudhaifa in the mosque. A man came
and sat along with us. It was said to Hudhaifa that he was
the man who carried tales to the ruler. Hudhaifa remarked
with the intention of conveying to him: I have heard the
Messenger of Allah (may peace be upon him) saying: The
tale-bearer will not enter Paradise.
Chapter 47: SERIOUS PROHIBITION OF LETTING DOWN
THE LOWER GARMENT, OF LAYING OBLIGATION, OF SELLING GOODS BY
FALSE OATHS, AND DESCRIPTION OF THOSE THREE- (PERSONS) WITH
WHOM ALLAH WOULD NOT SPEAK ON THE DAY OF RESURRECTION, NOR
WOULD HE SEE TOWARDS THEM NOR WOULD ABSOLVE THEM, AND FOR
THEM IS A PAINFUL CHASTISEMENT
It is narrated o the authority of Abu Dharr that the
Messenger of Allah (may ace he upon him) observed: Three
are the (persons) with whom Allah would neither speak on
the Day of Resurrection, nor would look at them nor would
absolve the and there is a painful chastisement for them.
The Messenger of Allah (may peace be upon him) repeated it
three times. Abu Dharr remarked: They failed and they
lost; who are these persons, Messenger of Allah? Upon this
he (the Holy) Prophet) observed: They are: the dragger of
lower garment, the recounter of obligation the seller of
goods by false oath.
It is narrated on the authority of Abu Dharr who
narrates that the Prophet (may peace be upon him)
observed: Three are the persons with whom Allah would not
speak on the Day of Resurrection: the bestower of gift who
does not give anything but by laying obligation on him,
the seller of goods who sells them by taking false oath
and one who hangs low his lower garment.
Bishr b. Khalid has narrated this hadith on the
authority of Sulaiman with the same chain of transmitters
with this addition: Allah shall neither speak nor look at
nor absolve then, and there is a tormenting punishment for
them.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: Three
(are the persons) with whom Allah would neither speak, nor
would He absolve them on the Day of Resurrection. Abu
Mu'awiya added: He would not look at them and there is
grievous torment for them: the aged adulterer, the liar
king and the proud destitute.
Abu Huraira narrated on the authority of Abu Bakr that
the Messenger of Allah (may peace be upon him) said: Three
are the persons with whom Allah would neither speak on the
Day of Resurrection, nor would He look towards them, nor
would purify them (from sins), and there would be a
tormenting chastisement for them: a person who in the
waterless desert has more water (than his need) and he
refuses to give it to the traveller and a person who sold
a commodity to another person in the afternoon and took an
oath of Allah that he had bought it at such and such price
and he (the buyer) accepted it to be true though it was
not a fact, and a person who pledged allegiance to the
Imam but for the sake of the world (material gains). And
if the Imam bestowed on him (something) out of that
(worldly riches) he stood by his allegiance and if he did
not give him, he did not fulfil the allegiance.
The same hadith has been transmitted by another chain
of transmitters with the exception of these words: He
offered for sale a commodity to another person.
This hadith has been narrated on the authority of Abu
Huraira that he (the Apostle of Allah) observed: Three are
the persons with whom Allah would neither speak (on the
Day of Resurrection) nor would He look at them, and there
would be a painful chastisement for them, a person who
took an oath on the goods of a Muslim in the afternoon and
then broke it. The rest of the hadith is the same as
narrated by A'mash.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who killed himself with steel (weapon) would be the
eternal denizen of the Fire of Hell and he would have that
weapon in his hand and would be thrusting that in his
stomach for ever and ever, he who drank poison and killed
himself would sip that in the Fire of Hell where he is
doomed for ever and ever; and he who killed himself by
falling from (the top of) a mountain would constantly fall
in the Fire of Hell and would live there for ever and
ever.
Thabit b. Dahhak reported that he pledged allegiance to
the Messenger of Allah (may peace be upon him) under the
Tree, and verily the Messenger of Allah (may peace be upon
him) observed: He who took an oath of a religion other
than Islam, in the state of being a liar, would became so,
as he professed. He who killed himself with a thing would
be tormented on the Day of Resurrection with that very
thing. One is not obliged to offer votive offering of a
thing which is not in his possession.
It is narrated on the authority of Thabit b. al-Dahhak
that the Apostle of Allah (may peace be upon him)
observes: None is obliged to give votive offering (of a
thing) which is not in his possession and the cursing of a
believer is tantamount to killing him, and he who killed
himself with a thing in this world would be tormented with
that (very thing) on the Day of Resurrection, and he who
made a false claim to increase (his wealth), Allah would
make no addition but that of paucity, and he who perjured
would earn the wrath of God
It is narrated on the authority of Thabit b. Dahhak
that the Apostle of Allah (may peace be upon him)
observed: He who took deliberately a false oath on a
religion other than Islam would become that which he had
professed. And he who killed himself with anything Allah
would torment him with that in the Fire of Hell.
In the hadith narrated by Shu'ba the words are: Verily
the Messenger of Allah (may peace be upon him) said: He
who took an oath on a religion other than Islam as a liar
would become so as he said, and he who slaughtered himself
with a thing would be slaughtered with that on the Day of
Resurrection.
It is narrated on the authority of Abu Huraira: We
participated in the Battle of Hunain along with the
Messenger of Allah (may peace be upon him). He (the Holy
Prophet) said about a man who claimed to be a Muslim that
he was one of the denizens of the Fire (of Hell). When we
were in the thick of the battle that man fought
desperately and was wounded. It was said: Messenger of
Allah, the person whom you at first called as the denizen
of Fire fought desperately and died. Upon this the Apostle
of Allah (may peace be upon him) remarked: He was doomed
to the Fire (of Hell). Some men were on the verge of doubt
(about his fate) when it was said that he was not dead but
fatally wounded. When it was night he could not stand the
(pain of his) wound and killed himself. The Apostle (may
peace be upon him) was informed of that. He (the Holy
Prophet) observed: Allah is Great, I bear testimony to the
fact that I am the servant of Allah and His messenger. He
then commanded Bilal to announce to the people that none
but a Muslim would enter Paradise. Verily Allah helps this
faith even by a sinful person.
It is reported on the authority of Sahl b. Sa'd
al-Sa'idi that there was an encounter between the
Messenger of Allah (may peace be upon him) and the
polytheists, and they fought (against one another). At the
conclusion of the battle the Messenger of Allah (may peace
be upon him) bent his steps towards his army and they (the
enemies) bent their steps towards their army. And there
was a person (his name was Quzman and he was one of the
hypocrites) among the Companions of the Messenger of Allah
(may peace be upon him) who did not spare a detached
(fighter of the enemy) but pursued and killed him with the
sword. They (the Companions of the Holy Prophet) said:
None served us better today than this man Upon this the
Messenger of Allah (may peace be upon him) remarked:
Verily he is one of the denizens of Fire. One of the
people (Muslims) said: I will constantly shadow him. Then
this man went out along with him. He halted whenever he
halted, and ran along with him whenever he ran. He (the
narrator) said: The man was seriously injured. He (could
not stand the pain) and hastened his own death. He placed
the blade of the sword on the ground with the tip between
his chest and then pressed himself against the sword and
killed himself. Then the man (following him) went to the
Messenger of Allah (may peace be upon him) and said: I
bear testimony that verily thou art the Messenger of
Allah, He (the Holy Prophet) said: What is the matter? He
replied: The person about whom you just mentioned that he
was one among the denizens of Fire and the people were
surprised (at this) and I said to them that I would bring
(the news about him) and consequently I went out in search
of him till I (found him ) to be very seriously injured.
He hastened his death. He placed the blade of the sword
upon the ground and its tip between his chest and then
pressed himself against that and killed himself. Thereupon
the Messenger of Allah (may peace be upon him) remarked: A
person performs the deeds which to the people appear to be
the deeds befitting the dweller of Paradise, but he is in
fact one of the denizens of Hell. And verily a person does
an act which in the eyes of public is one which is done by
the denizens of Hell, but the person is one among the
dwellers of Paradise.
It is reported on the authority of Hasan: A person
belonging to the people of the past suffered from a boil,
when it pained him, he drew out an arrow from the quiver
and pierced it. And the bleeding did not stop till he
died. Your Lord said: I forbade his entrance into
Paradise. Then he (Hasan) stretched his hand towards the
mosque and said: By God, Jundab transmitted this hadith to
me from the Messenger of Allah (may peace be upon him) in
this very mosque.
It is reported on the authority of Hasan: Jundab b.
'Abdullah al-Bajali narrated this hadith in this mosque
which we can neither forget and at the same time we have
no apprehension that Jundab could attribute a lie to the
Messenger of Allah (may peace be upon him). He (the Holy
Prophet) observed: A person belonging to the people of the
past suffered from a boil, and then the rest of the hadith
was narrated.
Chapter 49: STRICT FORBIDDANCE OF ACTING
DISHONESTLY IN RESPECT OF THE SPOILS OR BOOTY. THE BELIEVERS
ALONE WOULD ENTER PARADISE
It is narrated on the authority of 'Umar b. Khattab
that when it was the day of Khaibar a party of Companions
of the Apostle (may peace be upon him) came there and
said: So and so is a martyr, till they happened to pass by
a man and said: So and so is a martyr. Upon this the
Messenger of Allah remarked: Nay, not so verily I have
seen him in the Fire for the garment or cloak that he had
stolen from the booty, Then the Messenger of Allah (may
peace be upon him) said: Umar son of Khattab, go and
announce to the people that none but the believers shall
enter Paradise. He ('Umar b. Khattab) narrated: I went out
and proclaimed: Verily none but the believers would enter
Paradise.
It is narrated on the authority of Abu Huraira: We went
to Khaibar along with the Apostle (may peace be upon him)
and Allah granted us victory. We plundered neither gold
nor silver but laid our hands on goods, corn and clothes,
and then bent our stops to a valley; along with the
Messenger of Allah (may peace be upon him) there was a
slave who was presented to him by one Rifa'a b. Zaid of
the family of Judham, a tribe of Dubayb. When we got down
into the valley the slave of the Messenger of Allah stood
up and began to unpack the saddle-bag and was suddenly
struck by a (stray) arrow which proved fatal. We said:
There is a greeting for him, Messenger of Allah, as he is
a martyr. Upon this the Messenger of Allah (may peace be
upon him) remarked: Nay, not so. By Him in Whose hand is
the life of Muhammad, the small garment which he stole
from the booty on the day of Khaibar but which did not
(legitimately) fall to his lot is burning like the Fire
(of Hell) on him. The people were greatly perturbed (on
hearing this). A person came there with a lace or two
laces and said: Messenger of Allah, I found (them) on the
day of Khaibar. He (the Holy Prophet) remarked: This is a
lace of fire or two laces of fire.
Chapter 50: ARGUMENT IN FAVOUR OF THE FACT THAT
HE WHO KILLS HIMSELF DOES NOT BECOME UNBELIEVER
It is narrated on the authority of Jabir that Tufail
son of Amr al-Dausi came to the Apostle (may peace be upon
him) and said: Do you need strong, fortified protection?
The tribe of Daus had a fort in the pre-Islamic days. The
Apostle (may peace be upon him) declined this offer, since
it (the privilege of protecting the Holy Prophet) had
already been reserved for the Ansar. When the Apostle (may
peace be upon him) migrated to Medina, Tufail son of Amr
also migrated to that place, and there also migrated along
with him a man of his tribe. But the climate of Medina did
not suit him, and he fell sick. He felt very uneasy. So he
took hold of an iron head of an arrow and cut his
finger-joints. The blood streamed forth from his hands,
till he died. Tufail son of Amr saw him in a dream. His
state was good and he saw him with his hands wrapped. He
(Tufail) said to him: What treatment did your Allah accord
to you? He replied. Allah granted me pardon for my
migration to the Apostle (may peace be upon him): He
(Tufail) again said: What is this that I see you wrapping
up your hands? He replied: I was told (by Allah): We would
not set right anything of yours which you damaged
yourself. Tufail narrated this (dream) to the Messenger of
Allah (may peace be upon him). Upon this he prayed: O
Allah I grant pardon even to his hands.
Chapter 51: CONCERNING THE WIND WHICH WOULD BLOW
NEAR THE DAY OF RESURRECTION AND WOULD CAUSE TO DIE ANYONE
HAVING ANKTHING LIKE FAITH IN HIS HEART
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Verily
Allah would make a wind to blow from the side of the Yemen
more delicate than silk and would spare none but cause him
to die who, in the words of Abu 'Alqama, has faith equal
to the weight of a grain; while Abdul-'Aziz said: having
faith equal to the weight of a dust particle.
Chapter 52: EXHORTATION TO BE PROMPT IN DOING
GOOD DEEDS BEFORE THE APPEARANCE OF TURBULANCE
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: Be
prompt in doing good deeds (before you are overtaken) by
turbulence which would be like a part of the dark night.
During (that stormy period) a man would be a Muslim in the
morning and an unbeliever in the evening or he would be a
believer in the evening and an unbeliever in the morning,
and would sell his faith for worldly goods.
Chapter 53: PERTAINING TO THE FEAR OF A BELIEVER
LEST HIS DEEDS SHOULD BE LOST
It is narrated on the authority of Anas b. Malik that
when this verse:" O ye who believe I raise not your voices
above the voice of the Prophet, nor shout loud unto him in
discourse, as ye shout loud unto one another, lest your
deeds should become null and void, while you perceive not"
(xlix. 2-5), was revealed. Thabit b. Qais confined himself
in his house and said: I am one of the denizens of Fire,
and he deliberately avoided coming to the Apostle (may
peace be upon him). The Apostle (may peace be upon him)
asked Sa'd b, Mu'adh about him and said, Abu Amr, how is
Thabit? Has he fallen sick? Sa'd said: He is my neighbour,
but I do not know of his illness. Sa'd came to him
(Thabit), and conveyed to him the message of the Messenger
of Allah (may peace be upon him). Upon this Thabit said:
This verse was revealed, and you are well aware of the
fact that, amongst all of you, mine is the voice louder
than that of the Messenger of Allah, and so I am one
amongst the denizens of Fire, Sa'd Informed the Holy
Prophet about it. Upon this the Messenger of Allah
observed: (Nay, not so) but he (Thabit) is one of the
dwellers of Paradise.
This hadith has been narrated on the authority of Anas
b. Malik by another chain of transmitters in which these
words are found: Thabit b. Qais was the orator of the
Ansar, when this verse was revealed: the rest of the
hadith is the same with the exception that there is no
mention of Sa'd b. Mu'adh in it. This hadith is also
transmitted by Ahmad b. Sa'id, Habban, Sulaiman b. Mughira
on the authority of Anas who said: When the verse was
revealed:" Do not raise your voice louder than the voice
of the Apostle," no mention was made of Sa'd b, Mu'adh in
it.
This hadith is narrated on the authority of Anas by
another chain of transmitters in which there is no mention
of Sa'd b. Mu'adh, but the following words are there: We
observed a man, one of the dwellers of Paradise, walking
about amongst us.
Chapter 54: WOULD (PEOPLE) BE HELD RESPONSIBLE
FOR THE DEEDS COMMITTED DURING THE STATE OF IGNORANCE?
It is narrated on the authority of Abdullah b. Mas'ud
that some people said to the Messenger of Allah (may peace
be upon him): Messenger of Allah, would we be held
responsible for our deeds committed in the state of
ignorance (before embracing Islam)? Upon his he (the Holy
Prophet) remarked: He who amongst you performed good deeds
in Islam, He would not be held responsible for them
(misdeeds which he committed in ignorance) and he who
committed evil (even after embracing Islam) would be held
responsible or his misdeeds that he committed in the state
of ignorance as well as in that of Islam.
It is narrated on the authority of Abdullah b. Mas'ud:
We once said: Messenger of Allah, would we be held
responsible for our deeds committed in the state of
ignorance? He (the Holy Prophet) observed: He who did good
deeds in Islam would not be held responsible for what he
did in the state of ignorance, but he who committed evil
(after having come within the fold of Islam) would be held
responsible for his previous and later deeds.
It is narrated on the authority of Ibn Shamasa Mahri
that he said: We went to Amr b. al-As and he was about to
die. He wept for a long time and turned his face towards
the wall. His son said: Did the Messenger of Allah (may
peace be upon him not give you tidings of this? Did the
Messenger of Allah (may peace be upon him) not give you
tidings of this? He (the narrator) said: He turned his
face (towards the audience) and said: The best thing which
we can count upon is the testimony that there is no god
but Allah and that Muhammad is the Apostle of Allah.
Verily I have passed through three phases. (The first one)
in which I found myself averse to none else more than I
was averse to the Messenger of Allah (may peace be upon
him) and there was no other desire stronger in me than the
one that I should overpower him and kill him. Had I died
in this state, I would have been definitely one of the
denizens of Fire. When Allah instilled the love of Islam
in my heart, I came to the Apostle (may peace be upon him)
and said: Stretch out your right hand so that may pledge
my allegiance to you. He stretched out his right hand, I
withdrew my hand, He (the Holy Prophet) said: What has
happened to you, O 'Amr? replied: I intend to lay down
some condition. He asked: What condition do you intend to
put forward? I said: should be granted pardon. He (the
Holy Prophet) observed: Are you not aware of the fact that
Islam wipes out all the previous (misdeeds)? Verily
migration wipes out all the previous (misdeeds), and
verily the pilgrimage wipes out all the (previous)
misdeeds. And then no one as or dear to me than the
Messenger of Allah and none was more sublime in my eyes
than he, Never could I, pluck courage to catch a full
glimpse of his face due to its splendour. So if I am asked
to describe his features, I cannot do that for I have not
eyed him fully. Had I died in this state had every reason
to hope that I would have bee among the dwellers of
Paradise. Then we were responsible for certain things (in
the light of which) I am unable to know what is in store
for me. When I die, let neither female mourner nor fire
accompany me. When you bury me, fill my grave well with
earth, then stand around it for the time within which a
camel is slaughtered and its meat is distributed so that I
may enjoy your intimacy and (in your company) ascertain
what answer I can give to the messengers (angels) of
Allah.
It is narrated on the authority of Ibn 'Abbas that some
persons amongst the polytheist had committed a large
number of murders and had excessively indulged in
fornication. Then they came to Muhammad (may peace be upon
him) and said: Whatever you assert and whatever you call
to is indeed good. But if you inform us that there is
atonement of our past deeds (then we would embrace Islam).
Then it was revealed:
And those who call not unto another god along with
Allah and slay not any soul which Allah has forbidden
except in the cause of justice, nor commit fornication;
and he who does this shall meet the requital of sin.
Multiplied for him shall be the torment on the Day of
Resurrection, and he shall therein abide disgraced, except
him who repents a believes and does good deeds. Then
these! for the Allah shall change their vices into
virtues. Verily Allah is Ever Forgiving, Merciful (xxv.
68-70).
Say thou: O my bondsmen woo have committed extravagance
against themselves despair not of the Mercy of Allah I
Verily Allah will forgive the sins altogether. He is
indeed the Forgiving, the Merciful (xxxix. 53).
Chapter 56: PERTAINING TO THE VIRTUOUS ACT OF A
MAN BEFORE EMBRACING ISLAM
Hakim b. Hizam reported to 'Urwa b. Zubair that he said
to the Messenger of Allah: Do you think that there is any
thing for me (of he reward with the Lord) for the deed of
religious purification that I did in the state of
ignorance? Upon this he (the Apostle of Allah) said to
him: You accepted Islam with all the previous virtues that
you practised.
Hakim b. Hizam reported to 'Urwa b. Zubair that he said
to the Messenger of Allah (may peace be upon him):
Messenger of Allah, do you think if there is any reward
(of the Lord with me on the Day of Resurrection) for the
deeds of religious purification that I performed in the
state of ignorance, such as charity, freeing a slave,
cementing of blood-relations? Upon this he (the Apostle of
Allah) said to him: You have accepted Islam with all the
previous virtues that you had practised.
It is narrate on the authority of Hakim b. Hizam: I
said: Messenger of Allah, I did so some of the deeds in
the state of ignorance. (One of the transmitters Hisham b.
Urwa explained them as acts of piety. Upon this the
Messenger, of Allah remarked: You have embraced Islam with
all the previous acts of virtue. I said: By God, I would
leave nothing undone in Islam the like of which I did in
the state of ignorance.
Hisham b. Urwa narrated it on the authority of his
father: Hakim b. Hizam freed one hundred slave and donated
one hundred camels (for the sake of Allah) during the
state of ignorance. Then he freed one hundred slaves and
donated one hundred camel (for the sake of Allah) after)
he had embraced Islam. He subsequently came to the Apostle
(may peace be upon him). The rest of the hadith is the
same as narrated above.
Chapter 57: THE VERACITY OF FAITH AND ITS
SINCERITY
It is narrated on the authority of 'Abdullah (b.
Mas'ud) that when this verse was revealed:" It is those
who believe and confound not their belief with wrongdoing"
(vi. 82), the Companions of the Messenger of Allah wore
greatly perturbed. They said: Who amongst us (is so
fortunate) that he does not wrong himself? Upon this the
Messenger of Allah (may peace be upon him) remarked: It
does not mean that which you presume It implies that which
Luqman said to his son: O my son, do not associate
anything with Allah, for indeed it is the gravest
wrongdoing (xxxi. 13).
This hadith is narrated by another chain of
transmitters, (namely) lshaq b. Ibrahim. Ibn Idris says:
My father transmitted it from Aban b. Taghlib who heard it
from A'mash; then I heard it also from him (A'mash).
Chapter 58: CONCERNING THE WORDS OF ALLAH WHETHER
YOU MANIFEST WHATEVER IS IN YOUR MIND OR HIDE IT
It is reported on the authority of Abu Huraira that
when it was revealed to the Messenger of Allah (may peace
be upon him): To Allah belongs whatever is in the heavens
and whatever is in the earth and whether you disclose that
which is in your mind or conceal it, Allah will call you
to account according to it. Then He forgives whom He
pleases and chastises whom He Pleases; and Allah is over
everything Potent" (ii. 284). the Companions of the
Messenger of Allah (may peace be upon him) felt it hard
and severe and they came to the Messenger of Allah (may
peace be upon him) and sat down on their knees and said:
Messenger of Allah, we were assigned some duties which
were within our power to perform, such as prayer, fasting,
struggling (in the cause of Allah), charity. Then this
(the above-mentioned) verse was revealed unto you and it
is beyond our power to live up to it. The Messenger of
Allah (may peace be upon him) said: Do you intend to say
what the people of two books (Jews and Christians) said
before you:" We hear and disobey"? You should rather say:"
We hear and we obey, (we seek) Thy forgiveness, our Lord!
and unto Thee is the return." And they said:" We hear and
we obey, (we seek) Thy forgiveness, Our Lord! and unto
Thee is the return." When the people recited it and it
smoothly flowed on their tongues, then Allah revealed
immediately afterwards:" The Apostle believes in that
which is sent down unto him from his Lord, and so do the
believers. Each one believes in Allah and His Angels and
His Books and His Apostles, saying: We differentiate not
between any of His Apostles and they say: We hearken and
we obey: (we seek) Thy forgiveness, our Lord! and unto
Thee is the return" (ii. 285). When they did that, Allah
abrogated this (verse) and the Great, Majestic Allah
revealed:" Allah burdens not a soul beyond its capacity.
It gets every good that it earns and it suffers every ill
that it earns. Our Lord, punish us not if we forget or
make a mistake." (The Prophet said: ) Yes, our Lord! do
not lay on us a burden as Thou didst lay on those before
us. (The Prophet said: ) Yes, our Lord, impose not on us
(burdens) which we have not the strength to bear (The
Prophet said: ) Yes, and pardon us and grant us
protection! and have mercy on us. Thou art our Patron, so
grant us victory over the disbelieving people" (ii. 286).
He (the Lord) said: Yes.
It is narrated on the authority of Ibn 'Abbas: When
this verse:" Whether you disclose that which is in your
mind or conceal it, Allah will call you to account
according to it" (ii 284), there entered in their minds
something (of that fear) such as had never entered their
hearts (before). The Apostle (may peace be upon him)
observed: Say: We have heard and obeyed and submitted
ourselves. He (the reporter) said: Allah instilled faith
in their hearts and He revealed this verse:" Allah burdens
not a soul beyond its capacity. It gets every good that it
earns and it suffers every ill that it earns. Our Lord,
call us not to account if we forget or make a mistake. He
the (Lord) said: I indeed did it. Our Lord! do not lay on
us a burden as Thou didst lay on those before us. He (our
Lord) said: I indeed did it. And pardon us, have mercy on
us. Thou art our Protector" (ii. 286). He said: I indeed
did it.
Chapter 59: ALLAH DISREGARDS THE PREMONITION OR
THE EVIL PROMPTINGS OF THE HEART SO LONG AS THEY DO NOT TAKE
A FIRM ROOT
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed:
Verily Allah forgave my people the evil promptings which
arise within their hearts as long as they did not speak
about them or did not act upon them.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed:
Verily the Great and Mighty Allah forgave my people the
evil promptings arising in their minds, but they neither
talked about them nor acted upon them.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: The Great
and the Glorious Lord said (to angels): Whenever My
bondsman intends to corn it an evil, do not record it
against him, but if he actually commits it, then write it
as one evil. And when he intends to do good but does not
do it, then take it down is one act of goodness, but if he
does it, then write down ten good deeds (in his record).
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed:
Allah, the Great and Glorious, said: Whenever my bondsman
intends to do good, but does not do it, I write one good
act for him, but if he puts it into practice I wrote from
ten to seven hundred good deeds in favour of him. When he
intends to commit an evil, but does not actually do it, do
not record it. But if he does it, I write only one evil.
Abu Huraira reported that Muhammad, the Messenger of
Allah (may peace be upon him), said: When it occurs to my
bondsman that he should do a good deed but he actually
does not do it, record one good to him, but if he puts it
into practice, I make an entry of ten good acts in his
favour. When it occurs to him to do evil, but he does not
commit it, I forgive that. But if he commits it, I record
one evil against his name. The Messenger of Allah (may
peace be upon him) observed. The angels said: That
bondsman of Yours intends to commit evil. though His Lord
is more Vigilant than he. Upon this He (the Lord) said:
Watch him; if he commits (evil), write it against his name
but if he refrains from doing it, write one good deed or
him, for he desisted from doing it for My sake. The
Messenger of Allah said: He who amongst you is good of
faith, all his good acts are multiplied from ten to seven
hundred times (and are recorded in his name) and all the
evils that he commits are recorded as such (i, e. without
increase) till he meets Allah.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who intended to do good, but did not do it, one good was
recorded for him, and he who intended to do good and also
did it, ten to seven hundred good deeds were recorded for
him. And he who intended evil, but did not commit it, no
entry was made against his name, but if he committed that,
it was recorded.
It is narrated on the authority of Ibn Abbas that the
Messenger of Allah (may peace be upon him) transmitted it
from the Blessed and Great Lord: Verily Allah recorded the
good and the evil and then made it clear that he who
intended good but did not do it, Allah recorded one
complete good in his favour, but if he intended it and
also did it, the Glorious and Great Allah recorded ten to
seven hundred virtues and even more to his credit. But it
he intended evil, but did not commit it, Allah wrote down
full one good in his favour. If he intended that and also
committed it, Allah made an entry of one evil against him.
This hadith has been narrated with another chain of
transmitters with the addition of these words: Allah would
even wipe out (the evil committed by a man) and Allah does
not put to destruction anyone except he who is doomed to
destruction.
Chapter 61: PERTAINING TO EVIIL SUGGESTION OR
PROMPTING IN FAITH AND WHAT SHOULD BE SAID WHEN IT OCCURS TO
THE MIND OF A MAN
It is narrated on the authority of Abu Huraira that
some people from amongst the Companions of the Apostle
(may peace be upon him) came to him and said: Verily we
perceive in our minds that which every one of us considers
it too grave to express. He (the Holy Prophet) said: Do
you really perceive it? They said: Yes. Upon this he
remarked: That is the faith manifest.
It is narrated on the authority of 'Abdullah b. Mas'ud
that the Apostle (may peace be upon him) was asked about
evil prompting, to which he replied: It is pure faith.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Men will
continue to question one another till this is propounded:
Allah created all things but who created Allah? He who
found himself confronted with such a situation should say:
I affirm my faith in Allah.
This hadith has been transmitted by Mahmud b. Ghailan
by another chain of transmitters (and the words are): The
Messenger of Allah (may peace be upon him) said: The Satan
will come to everyone of you and say: Who created the
heaven, who created the earth? (And the man) replies: It
is Allah, Then the remaining part of the hadith was
narrated as mentioned above and the words 'His prophets"
were added to it.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah may peace be upon him) observed: The
Satan comes to everyone. of you and says: Who created this
and that? till he questions: Who created your Lord? When
he comes to that, one should seek refuge in Allah and keep
away (from such idle thoughts).
This hadith is transmitted by Urwa b. Zubair on the
authority of Abu Huraira (and the words are): The Satan
comes to the bondsman (of Allah) and says: Who created
this and that? The remaining part of the hadith is the
same.
It is narrated on the authority of Abu Huraira that the
Apostle of Allah (may peace be upon him) observed: People
will constantly ask you questions pertaining to knowledge
till they would say: Allah created us, but who created
Allah? he (the narrator) says: he (Abu Huraira) was (at
the time of narrating this hadith) catching hold of the
hand of a man and he said: Allah and the Messenger told
the truth. Two persons have already put me this question,
and this is the third one, or he said: One man has put me
this question and he is the second one.
It is narrated on the authority of Abu Huraira that he
said: The people will constantly, and the rest of the
hadith is the same as that transmitted by 'Abdul-Warith
with the exception that there is no mention of the Apostle
of Allah in that, but he observed at the end of the
hadith: Allah and His Messenger told the truth.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said to me: they (the people) till constantly
ask you, Abu Huraira, (about different things pertaining
to religion) the they would say: Well, there is Allah, but
after all who created Allah? He (Abu Huraira) narrated:
Once we were in the mosque that some of the Bedouins came
there and said: Well, there is Allah, but who created
Allah? He (the narrator) said: I took hold of the pebbles
in my fist and flung at them and remarked: Stand up, stand
up (go away) my friend (the Holy Prophet) told the truth.
Yazid b. al-Asamm said: I heard Abu Huraira saying that
the Messenger of Allah (may peace be upon him) observed:
people will certainly ask you about everything till they
will propound: Allah created every thing, but who created
Allah?
Anas b. Malik transmitted it from the Messenger of
Allah (may peace be upon him) that the Great and Glorious
Allah said: Verily your people would constantly question
about this and that till they would say: Well, it is Allah
Who created the creation, but who created Allah?
It is narrated on the authority of Abu Umama that the
Messenger of Allah (may peace be upon him) observed: He
who appropriated the right of a Muslim by (swearing a
false) oath, Allah would make Hell-fire necessary for him
and would declare Paradise forbidden for him. A person
said to him: Messenger of Allah, even if it is something
insignificant? He (the Holy Prophet) replied: (Yes) even
if it is the twig of the arak tree.
This hadith has been transmitted by another chain of
narrators: Abu Bakr b. Abi Shaiba, Ishaq b. Ibrahim, Harun
b. Abdullah, Abi Usama, Walid b. Kathir, Muhammad b. Ka'b,
his brother Abdullah b. Ka'b and Abi Usama.
It is narrated on the authority of Abdullah (b. Umar)
that the Messenger of Allah (may peace be upon him)
observed: He who perjured with a view to appropriating the
property of a Muslim, and he is in fact a liar and would
meet Allah in a state that He would be angry with him. He
(the narrator) said: There came Ash'ath b. Qais and said
(to the people): What does Abu Abdur-Rahman (the Kunya of
Abdullah b. Umar) narrate to you? They replied: So and so.
Upon this he remarked: Abu Abdur-Rahman told the truth.
This (command) has been revealed in my case. There was a
piece of land in Yemen over which I and another person had
a claim. I brought the dispute with him to the Apostle of
Allah (to decide) He (the Holy Prophet) said: Can you
produce an evidence (in your support)? I said: No. He (the
Holy Prophet) observed: (Then the decision would be made)
on his oath. I said: He would readily take an oath. Upon
this the Messenger of Allah (may peace be upon him)
remarked: He who perjured for appropriating the wealth of
a Muslim, whereas he is a liar, would meet Allah while He
would be angry with him. This verse was then revealed:"
Verily those who barter Allah's covenant and their oaths
at a small price..." (iii 77).
It is narrated on the authority of Abdullah that he
heard the Prophet (may peace be upon him) saying: He who
took an oath in order to entitle himself (to the
possession) of a property, whereas he is a liar, would
meet Allah in a state that He would be very much angry
with him. Then the remaining part of the hadith was
narrated as transmitted by A'mash but with the exception
of these words: There was a dispute between me and another
person in regard to a well. We referred this dispute to
the Messenger of Allah (may peace be upon him). Upon this
he remarked: Either (you should produce) two witnesses (to
support your contention) or his oath (would be accepted as
valid).
Ibn Mas'ud says: I heard the Messenger of Allah
observing: He who took an oath on the property of a Muslim
without legitimate right would meet Allah and He would be
angry, with him. Then the Messenger of Allah (may peace be
upon him) in support of his contention recited the verse:"
Verily those who barter Allah's covenant and their oaths
at a small price.
It is narrated on the authority of Wa'il that there
came a person from Hadramaut and another one from Kinda to
the Apostle (may peace be upon him). One who had come from
Hadramaut said: Messenger of Allah, only this man has
appropriated my land which belonged to my father. The one
who had came from Kinda contended. This is my land and is
in my possession: I cultivate it. There is no right for
him in it. The Messenger of Allah said to the Hadramite:
Have you any evidence (to support you)? He replied in the
negative. He (the Apostle of Allah) said: Then your case
is to be decided on his oath. He (the Hadramite) said:
Messenger of Allah, he is a liar and cares not what he
swears and has no regard for anything. Upon this he (the
Messenger of Allah) remarked: For you then there is no
other help to it. He (the man from Kinda) set out to take
an oath. When he turned his back the Messenger of Allah
(may peace be upon him) observed: If he took an oath on
his property with a view to usurping it, he would
certainly meet his Lord in a state that He would turn away
from him.
Wa'il reported it on the authority of his father Hujr:
I was with the Messenger of Allah (may peace be upon him)
that two men came there disputing over a piece of land.
One of them said: Messenger of Allah, this man
appropriated my land without justification in the days of
ignorance. The (claimant) was Imru'l-Qais b. 'Abis
al-Kindi and his opponent was Rabi'a b. 'Iban He (the Holy
Prophet) said (to the claimant): Have you evidence (to
substantiate your claim)? He replied: I have no evidence.
Upon this he (the Messenger of Allah) remarked: Then his
(that is of the defendant) is the oath. He (the claimant)
said: In this case he (the defendant) would appropriate
this (the property). He (the Holy Prophet) said: There is
than no other way left for you but this. He (the narrator)
said: When he (the defendant) stood up to take oath, the
Messenger of Allah (may peace be upon him) said: He who
appropriated the land wrongfully would meet Allah in a
state that He would be angry with him. Ishaq in his
narration mentions Rabi'a b. 'Aidan (instead of Rabi'a b.
'Ibdan).
Chapter 63: CONCERNING THE FACT THAT VIOLABLE IS
THE BLOOD OF ONE WHO MAKES AN ATTEMPT TO TAKE POSSESSION OF
THE PROPERTY OF ANOTHER WITHOUT ANY LEGITIMATE RIGHT. IF
SUCH MAN IS KILLED HIS ABODE IS FIRE AND HE WHO DIES IN
PROTECTING HIS PROPERTY IS A MARTYR
Abu Huraira reported: A person came to the Messenger of
Allah (may peace be upon him) and said: Messenger of
Allah, what do you think if a man comes to me in order to
appropriate my possession? He (the Holy Prophet) said:
Don't surrender your possession to him. He (the inquirer)
said: If he fights me? He (the Holy Prophet) remarked:
Then fight (with him). He (the inquirer) again said: What
do you think if I am killed? He (the Holy Prophet)
observed: You would be a martyr. He (the inquirer) said:
What do you think of him (Messenger of Allah) If I kill
him. He (the Holy Prophet) said: he would be in the Fire.
It is narrated on the authority of Thabit, that when
'Abdullah b. 'Amr and 'Anbasa b. Abi Sufyan were about to
fight against each other, Khalid b. 'As rode to 'Abdullah
b. 'Amr and persuaded him (not to do so). Upon this
Abdullah b. 'Amr said: Are you not aware that the
Messenger of Allah (may peace be upon him) had observed:"
He who died in protecting his property is a martyr."
This hadith has been narrated by Muhammad b. Hatim,
Muhammad b. Bakr, Ahmad b. 'Uthman Naufali, Abu 'Asim, Ibn
Juraij.
Chapter 64: THE RULER WHO, IS UNJUST TO HIS
SUBJECTS DESERVES PUNISHMENT OF FIRE
Hasan reported: 'Ubaidullah b. Ziyad paid a visit to
Ma'qil b. Yasar Muzani in his illness of which he (later
on) died. (At this juncture) Ma'qil said: I am going to
narrate to you a hadith which I have heard from the
Messenger of Allah (may peace be upon him) and which I
would not have transmitted if I knew that I would survive.
Verily I have heard the Messenger of Allah (may peace be
upon him) say: There is none amongst the bondsmen who was
entrusted with the affairs of his subjects and he died in
such a state that he was dishonest in his dealings with
those over whom he ruled that the Paradise is not
forbidden for him.
Hasan reported: Ubaidullah b. Ziyad went to see Ma'qil
b. Yasir and he was ailing. He ('Ubaidullah) inquired
(about his health) to which he (Ma'qil) replied: I am
narrating to you a hadith which I avoided narrating to you
(before). Verily the Messenger of Allah (may peace be upon
him) observed: Allah does not entrust to his bondsman the
responsibility of managing the affairs of his subjects and
he dies as a dishonest (ruler) but Paradise is forbidden
by Allah for such a (ruler). He (Ibn Ziyad) said: Why did
you not narrate it to me before this day? He replied: I
(in fact) did not narrate it to you as it was not (fit)
for me to narrate that to you.
Hasan reported: We were with Ma'qil b. Yasar inquiring
about his health that Ubaidullah b. Ziyad came there.
Ma'qil said to him: Verily I am going to narrate to you a
hadith which I heard from the Messenger of Allah (may
peace be upon him). Then he narrated the hadith like those
two (mentioned above).
It is narrated on the authority of Abu Malih that
Ubaidullah b. Ziyad visited Ma'qil b. Yasar in his
illness. Ma'qil said to him: I am narrating to you a
hadith which I would have never narrated to you had I not
been in death-bed. I heard Allah's apostle (may peace be
upon him) say: A ruler who has been entrusted with the
affairs of the Muslims but he makes no endeavors ( for the
material and moral uplift) and does not sincerely mean
(their welfare) would not enter Paradise along with them.
Chapter 65: REMOVAL OF TRUSTWORTHINESS AND FAITH
FROM SOME HEARTS AND APPEARANCE OF DISCORD THEREIN
Hudhaifa reported: The Messenger of Allah (may peace be
upon him) narrated to us two ahadith. I have seen one
(crystallized into reality), and I am waiting for the
other. He told us: Trustworthiness descended in the
innermost (root) of the hearts of people. Then the Qur'an
was revealed and they learnt from the Qur'an and they
learnt from the Sunnah. Then he (the Holy Prophet) told us
about the removal of trustworthiness. He said: The man
would have a wink of sleep and trustworthiness would be
taken away from his heart leaving the impression of a
faint mark. He would again sleep and trustworthiness would
be taken away from his heart leaving an impression of a
blister, as if you rolled down an ember on your foot and
it was vesicled. He would see a swelling having nothing in
it. He (the Holy Prophet) then took up a pebble and rolled
it down over his foot and (said): The people would enter
into transactions amongst one another and hardly a person
would be left who would return (things) entrusted to him.
(And there would be so much paucity of honest persons)
till it would be said: There in such a such tribe is a
trustworthy man. And they would also say about a person:
How prudent he is, how broad-minded he is and how
intelligent he is, whereas in his heart there would not be
faith even to the weight of a mustard seed. I have passed
through a time in which I did not care with whom amongst
you I entered into a transaction, for if he were a Muslim
his faith would compel him to discharge his obligations to
me and it he were a Christian or a Jew, the ruler would
compel him to discharge his obligations to me. But today I
would not enter into a transaction with you except so and
so.
It is narrated on the authority of Hudhaifa: We were
sitting in the company of Umar and he said: Who amongst
you has heard the Messenger of Allah (may peace be upon
him) talking about the turmoil? Some people said: It is we
who heard it. Upon this be remarked: Perhaps by turmoil
you presume the unrest of man in regard to his household
or neighbour, they replied: Yes. He ('Umar) observed: Such
(an unrest) would be done away with by prayer, fasting and
charity. But who amongst you has heard from the Apostle
(may peace be upon him) describing that turmoil which
would come like the wave of the ocean. Hudhaifa said: The
people hushed into silence, I replied: It is I. He ('Umar)
said: Ye, well, your father was also very pious. Hudhaifa
said: I heard the Messenger of Allah (may peace be, upon
him ) observing: Temptations will be presented to men's
hearts as reed mat is woven stick by stick and any heart
which is impregnated by them will have a black mark put
into it, but any heart which rejects them will have a
white mark put in it. The result is that there will become
two types of hearts: one white like a white stone which
will not be harmed by any turmoil or temptation, so long
as the heavens and the earth endure; and the other black
and dust-coloured like a vessel which is upset, not
recognizing what is good or rejecting what is abominable,
but being impregnated with passion. Hudhaifa said: I
narrated to him ('Umar): There is between you and that
(turmoil) a closed door, but there is every likelihood of
its being broken. 'Umar said: Would it be broken? You
have, been rendered fatherless. Had it been opened, it
would have been perhaps closed also. I said: No, it would
be broken, and I narrated to him: Verily that door implies
a person who would be killed or die. There is no mistake
in this hadith. Abu Khalid narrated: I said to Sa'd, O Abu
Malik, what do you mean by the term" Aswad Murbadda"? He
replied: High degree of whiteness in blackness. I said:
What is meant by" Alkoozu Mujakhiyyan"? He replied: A
vessel turned upside down.
It is narrated on the authority of Rib'i (b. Hirash).
When Hudhaifa came from 'Umar he sat down to narrate to us
and said: Verily yesterday when I was sitting with the
Commander of the believers he asked his companions: When
amongst you retains in his memory the utterance of the
Messenger of Allah (may peace be upon him) with regard to
the turmoil? -and he cited the hadith like the hadith
narrated on the authority of Abu Khalid, but he did not
mention the exposition of his words (Murbaddan) and
(Mujakhiyyan).
It is transmitted by Rib'i b. Hirash. who narrated it
on the authority of Hudhaifa that verily 'Umar said: Who
would narrate to us or who amongst you would narrate to us
(and Hudhaifa was one amongst them) what the Messenger of
Allah (may peace be upon him) had said about the turmoil?
Hudhaifa said: I will, and recited the hadith like that
transmitted by Abu Malik on the authority of Rib'i and he
observed in connection with this hadith that Hudhaifa
remarked: I am narrating to you a hadith and it has no
mistake, and said: That it is transmitted from he
Messenger of Allah (may peace be upon him).
Chapter 66: ISLAM WAS INITIATED AS SOMETHING
STRANGE, AND IT WOULD REVERT TO ITS (OLD POSITION) OF BEING
STRANGE, AND IT WOULD CONCENTRATE BETWERN THE TWO MOSQUES
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Islam
initiated as something strange, and it would revert to its
(old position) of being strange. so good tidings for the
stranger.
It is narrated on the authority of Ibn 'Umar ('Abdullah
b. 'Umar) that the Messenger of Allah (may peace be upon
him) observed: Verily Islam started as something strange
and it would again revert (to its old position) of being
strange just as it started, and it would recede between
the two mosques just as the serpent crawls back into its
hole.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Verily
the faith would recede to Medina just as the serpent
crawls back into its hole.
Chapter 67: THE EFFACING OF FAITH IN THE LATER
AGE
It is narrated on the authority of Anas that verily the
Messenger of Allah (may peace be upon him) observed: The
Hour (Resurrection) would not come so long as Allah is
supplicated in the world.
It is narrated on the authority of Anas that the
Messenger of Allah (may peace be upon him) said: The Hour
(Resurrection) would not come upon anyone so long as he
supplicates Allah.
Chapter 68: PERMISSIBILITY OF CONCEALING THE
FAITH OF ONE WHO FEARS
Hudhaifa reported: We were in the company of the
Messenger of Allah (may peace be upon him) when he said.
Count for me those who profess al-Islam. We said:
Messenger of Allah, do you entertain any fear concerning
us and we are (at this time) between six hundred and seven
hundred (in strength). He (the Holy Prophet) remarked: You
don't perceive; you may be put to some trial, He (the
narrator) said: We actually suffered trial so much so that
some of our men were constrained to offer their prayers in
concealment.
Chapter 69: TO HABITUATE THE HEART WITH FAITH
WHICH DUE TO ITS WEAKNESS, IS SCARED AND THE FORBIDDANCE TO
CALL POSITIVELY ONE A BELIEVER WITHOUT A DEFINITE PROOF
Sa'd narrated it on the authority of his father (Abi
Waqqas) that he observed: The Messenger of Allah (may
peace be upon him) distributed shares (of booty among his
Companions). I said: Messenger of Allah! Give it to so and
so, for verily he is a believer. Upon this the Apostle of
Allah remarked: Or a Muslim. I (the narrator) repeated it
(the word" believer" ) thrice and he (the Holy Prophet)
turned his back upon me (and substituted the word)"
Muslim," and then observed: I bestow it (this share) to a
man out of apprehension lest Allah should throw him
prostrate into the fire (of Hell) whereas in fact the
other man is dearer to me than he.
It is narrated on the authority of Sa'd that the
Messenger of Allah (may peace be upon him) bestowed upon a
group of persons (things), and Sa'd was sitting amongst
them. Sa'd said: The Messenger of Allah (may peace be upon
him) ignored some of them. And he who was ignored seemed
to be more deserving in my eyes (as compared with others).
I (Sa'd) said: Messenger of Allah I why is it that you did
not give to such and such (man)? Verily I see him a
believer. Upon this the Messenger of Allah (may peace be
upon him) observed: Or a Muslim? I kept quiet for some
time but I was again impelled (to express) what I knew
about him. I said: Messenger of Allah why is it that you
did not give it to such and such? Verily, by Allah, see
him a believer. Upon this the Messenger of Allah (may
peace be upon him) remarked: (Nay, not a believer) but a
Muslim. He (Sa'd) said: I again kept quite for some time
but what I knew about him again impelled me (to express my
opinion) and I said: Why is it that you did not give (the
share) to so and so: By Allah, verily I see him a
believer. The Messenger of Allah (may peace be upon him)
remarked; (Nay, not so) but a Muslim. Verily (at times) I
give (a share) to a certain man apprehending that he may
not be thrown prostrate in the Fire, whereas the other man
(who is not given) is dearer to me (as compared with him).
Sa'd reported: The Messenger of Allah (may peace be
upon him) bestowed upon a group of persons (booty) and I
was sitting with them. The remaining part of the hadith is
the same as mentioned (above) with the additionI stood up
and went to the Messenger of Allah (may peace be upon him)
and whispered to him: Why did you omit such and such a
man?
The same hadith has been narrated on the authority of
Muhammad b Sa'd and these words (are also there): The
Messenger of Allah (may peace be upon him) gave a stroke
on my neck or between my two shoulders and said: Sa'd, do
you fight with me simply because I gave (a share) to a
man?
Chapter 70: THE HEART IS MORE SATISFIED ON SEEING
EVIDENCE
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: We
have more claim to doubt than Ibrahim (may peace be upon
him) when he said: My Lord! Show me how Thou wilt quicken
the dead. He said: Believeth thou not? He said: Yes! But
that my heart may rest at ease. He (the Holy Prophet)
observed: May Lord take mercy on Lot, that he wanted a
strong support, and had I stayed (in the prison) as long
as Yusuf stayed, I would have responded to him who invited
me.
'Abdullah b. Muhammad narrated the same hadith on the
authority of Abu Huraira and in the transmission by Malik
the words are that he (the Holy Prophet) recited the
verse:" but that my heart may rest at ease" and completed
it.
This hadith has also been narrated by Abd b. Humaid
Ya'qub, i. e. son of Ibrahim b. Sa'd, Abu Uwais, Zuhri,
like the one narrated by Malik with the same chain of
transmission and said: He recited this verse till he
completed it.
Chapter 71: THE NECESSITY OF AFFIRMING THE
PROPHETHOOD OF OUR APOSTLE MUHAMMAD (MAY PEACE BE UPON HIM)
WHO IS THE APOSTLE SENT TO THE WHOLE OF HUMANITY, AND THE
ABROGATION OF OTHER RELIGIONS WITH HIS RELIGION
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: There
has never been a Prophet amongst the prophets who was not
bestowed with a sign amongst the signs which were bestowed
(on the earlier prophets). Human beings believed in it and
verily I have been conferred upon revelation (the Holy
Qur'an) which Allah revealed to me. I hope that I will
have the greatest following on the Day of Resurrection.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: By
Him in Whose hand is the life of Muhammad, he who amongst
the community of Jews or Christians hears about me, but
does not affirm his belief in that with which I have been
sent and dies in this state (of disbelief), he shall be
but one of the denizens of Hell-Fire.
It is narrated on the authority of Sha'bi that one
among the citizens of Khurasan asked him: 0 Abu! some of
the people amongst us who belong to Khurasan say that a
person who freed his bondswoman and then married her is
like one who rode over a sacrificial animal. Sha'bi said:
Abu Burda b. Abi Musa narrated it to me on the authority
of his father that verily the Messenger of Allah (may
peace be upon him) said: There are three (classes of
persons) who would be given a double reward. One who is
amongst the People of the Book and believed in his apostle
and (lived) to see the time of Apostle Muhammad (may peace
be upon him) and affirmed his faith in him and followed
him and attested his truth, for him is the double reward;
and the slave of the master who discharges all those
obligations that he owes to Allah and discharges his
duties that he owes to his master, for him there is a
double reward. And a man who had a bondswoman and fed her
and fed her well, then taught her good manners, and did
that well and later on granted her freedom and married
her, for him is the double reward. Then Sha'bi said:
Accept this hadith without (giving) anything. Formerly a
man was (obliged) to travel to Medina even for a smaller
hadith than this.
This hadith has been narrated by another chain of
transmitters like Abu Bakr b. Abi Shaiba, 'Abda b.
Sulaiman Ibn Abi 'Umar Sufyan, 'Ubaidullah b. Mu'adh,
Shu'ba; all of them heard it from Salih b. Salih.
Chapter 72: THE DESCENT OF JESUS SON OF MARY, AND
HE WILL JUDGE ACCORDING TO THE SHARIIAH OF OUR APOSTLE,
MUHAMMAD (MAY PEACE BE UPON HIM)
Abu Huraira reported that the Messenger of Allah (may
peace be upon him) said: By Him in Whose hand is my life,
the son of Mary (may peace be upon him) will soon descend
among you as a just judge. He will break crosses, kill
swine and abolish Jizya and the wealth will pour forth to
such an extent that no one will accept it.
The same hadith is transmitted from Zuhri with the same
chain of transmission. But in the tradition narrated by
Ibn 'Uyaina the words are:" impartial leader and just
judge" and in the tradition narrated by Yunus: the" judge
judging with justice" and" impartial leader" are not
mentioned. And in the hadith narrated by Salih like the
one transmitted by Laith the words are:" impartial judge".
And in the hadith transmitted by Ziyad the words are:"
Till one sajda is better than the worldand what it
contains. Then Abu Huraira used to say," recite" if you
like: Not one of the People of the Book will fail to
believe in him before his death.
It is narrated on the authority of Abu Huraira that the
Messenger or Allah (may peace be upon him) observed: I
swear by Allah that the son of Mary will certainly descend
as a just judge and he would definitely break the cross,
and kill swine and abolish Jizya and would leave the young
she-camel and no one would endeavour to (collect Zakat on
it). Spite, mutual hatred and jealousy against one another
will certainly disappear and when he summons people to
accept wealth, not even one would do so.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: What
will be your state when the son of Mary descends amongst
you and there will be an Imam amongst you?
It is narrated on the authority of Abu Huraira that he
heard the Messenger of Allah (may peace be upon him) as
saying: What would you do when the son of Mary would
descend and lead you?
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: What
would you do when the son of Mary would descend amongst
you and would lead you as one amongst you? Ibn Abi Dhi'b
on the authority of Abu Huraira narrated: Your leader
amongst you. Ibn Abi Dhi'b said: Do you know what the
words:" He would lead as one amongst you" mean? I said:
Explain these to me. He said: He would lead you according
to the Book of your: Lord (hallowed be He and most
exalted) and the Sunnah of your Apostle (may peace be upon
him).
Jabir b. 'Abdullah reported: I heard the Messenger of
Allah (may peace be upon him) say: A section of my people
will not cease fighting for the Truth and will prevail
till the Day of Resurrection. He said: Jesus son of Mary
would then descend and their (Muslims') commander would
invite him to come and lead them in prayer, but he would
say: No, some amongst you are commanders over some
(amongst you). This is the honour from Allah for this
Ummah.
Chapter 73: DESCRIPTION OF THE PERIOD IN WHICH
IMAN WOULD NOT BE ACCEPTABLE TO ALLAH
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: The
(Last) Hour shall not came till the sun rises from the
place of its setting And on the day when it rises from the
place of its setting even if all the people together
affirmed their faith, it would not be of any avail to one
who did not believe previously and derived no good out of
his belief.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: When
three things appear faith will not benefit one who has not
previously believed or has derived no good from his faith:
the rising of the sun in its place of setting, the Dajjal,
and the beast of the earth.
It is narrated on the authority of Abu Dharr that the
Messenger of Allah (may peace be upon him) one day said:
Do you know where the sun goes? They replied: Allah and
His Apostle know best. He (the Holy Prophet) observed:
Verily it (the sun) glides till it reaches its resting
place under the Throne. Then it falls prostrate and
remains there until it is asked: Rise up and go to the
place whence you came, and it goes back and continues
emerging out from its rising place and then glides till it
reaches its place of rest under the Throne and falls
prostrate and remains in that state until it is asked:
Rise up and return to the place whence you came, and it
returns and emerges out from it rising place and the it
glides (in such a normal way) that the people do not
discern anything ( unusual in it) till it reaches its
resting place under the Throne. Then it would be said to
it: Rise up and emerge out from the place of your setting,
and it will rise from the place of its setting. The
Messenger of Allah (may peace be upon him) said. Do you
know when it would happen? It would happen at the time
when faith will not benefit one who has not previously
believed or has derived no good from the faith.
It is narrated on the authority of Abu Dharr that the
Apostle of Allah (may peace be upon him) one day said: Do
you know where the sun goes? The remaining part of the
hadith is the same.
Abu Dharr reported: I entered the mosque and the
Messenger of Allah (may peace be upon him) was sitting
there. When the sun disappeared (from the sight) he said:
O Abu Dharr! Do you know where it goes? He (the narrator)
said: Allah and His Apostle know best. He (the Holy
Prophet) said. Verily it goes and begs permission, for
prostration (to Allah) and the permission is granted to
it. Once it would be said: Return to the place whence you
came, and then it would rise from its setting place. Then
he, after the recitation of 'Abdullah recited it: And that
is its appointed term.
Abu Dharr reported: I asked the Messenger of Allah (may
peace be upon him) the (implication of the) words of
Allah, the Exalted: The sun glides to its appointed
resting place. He replied: Its appointed resting place is
under the Throne.
Chapter 74: THE BEGINNING OF REVELATION TO THE
MESSENGER OF ALLAH (MAY PEACE BE UPON HIM)
A'isha, the wife of the Apostle of Allah (may peace be
upon him), reported: The first (form) with which was
started the revelation to the Messenger of Allah was the
true vision in sleep. And he did not see any vision but it
came like the bright gleam of dawn. Thenceforth solitude
became dear to him and he used to seclude himself in the
cave of Hira', where he would engage in tahannuth (and
that is a worship for a number of nights) before returning
to his family and getting provisions again for this
purpose. He would then return to Khadija and take
provisions for a like period, till Truth came upon him
while he was in the cave of Hira'. There came to him the
angel and said: Recite, to which he replied: I am not
lettered. He took hold of me [the Apostle said] and
pressed me, till I was hard pressed; thereafter he let me
off and said: Recite. I said: I am not lettered. He then
again took hold of me and pressed me for the second time
till I was hard pressed and then let me off and said:
Recite, to which I replied: I am not lettered. He took
hold of me and pressed me for the third time, till I was
hard pressed and then let me go and said: Recite in the
name of your Lord Who created, created man from a clot of
blood. Recite. And your most bountiful Lord is He Who
taught the use of pen, taught man what he knew not
(al-Qur'an, xcvi. 1-4). Then the Prophet returned
therewith, his heart was trembling, and he went to Khadija
and said: Wrap me up, wrap me up! So they wrapped him till
the fear had left him. He then said to Khadija: O Khadija!
what has happened to me? and he informed her of the
happening, saying: I fear for myself. She replied: It
can't be. Be happy. I swear by Allah that He shall never
humiliate you. By Allah, you join ties of relationship,
you speak the truth, you bear people's burden, you help
the destitute, you entertain guests, and you help against
the vicissitudes which affect people. Khadija then took
him to Waraqa b. Naufal b. Asad b. 'Abd al-'Uzza, and he
was the son of Khadija's uncle, i. e., the brother of her
father. And he was the man who had embraced Christianity
in the Days of Ignorance (i. e. before Islam) and he used
to write books in Arabic and, therefore, wrote Injil in
Arabic as God willed that he should write. He was very old
and had become blind Khadija said to him: O uncle! listen
to the son of your brother. Waraqa b. Naufal said: O my
nephew! what did you see? The Messenger of Allah (may
peace be upon him), then, informed him what he had seen,
and Waraqa said to him: It is namus that God sent down to
Musa. Would that I were then (during your prophetic
career) a young man. Would that I might be alive when your
people would expel you! The Messenger of Allah (may peace
be upon him) said: Will they drive me out? Waraqa said:
Yes. Never came a man with a like of what you have brought
but met hostilities. If I see your day I shall help you
wholeheartedly.
This hadith has been narrated on the authority of
'A'isha with another chain of narrators like one
transmitted by Yunus, i. e. the first thing with which the
revelation was initiated with the Messenger of Allah (may
peace be upon him) except the words: By Allah, Allah would
never humiliate you, and Khadija said: O son of my uncle!
Listen to the son of your brother.
This hadith has been reported from 'A'isha by another
chain of transmitters and the words are: He (the Holy
Prophet) came to Khadija an his heart was trembling. The
rest of the hadith has been narrated like one transmitted
by Yunus and Ma'mar, but the first part is not mentioned,
i. e. the first thing with which was started the
revelation to the Holy Prophet was the true vision. And
these words like those transmitted by Yunus are mentioned
thus: By Allah, Allah would never humiliate you. And there
is also a mention of the words of Khadija: O son of my
uncle! Listen to the son of your brother.
Jabir b. 'Abdullah al-Ansari who was one of the
Companions of the Messenger of Allah (may peace be upon
him) reportedThe Messenger of Allah (may peace be upon
him) told about the intermission of revelation and
narrated While I was walking I heard a voice from the sky,
and raising my head I saw the angel who had come to me in
Hira', sitting on a Throne between heaven and earth I was
terror-stricken on that account and came back (to my
family) and said: Wrap me up, wrap me up! So they wrapped
me up, and the Blessed and Most Exalted Allah sent down:"
You who are shrouded, arise and deliver warning, your Lord
magnify, your clothes cleanse, and defilement shun," and"
defilement" means idols; and then the revelation was
followed continuously.
It is narrated on the authority of Jabir b. Abdullah
that he heard the Messenger of Allah (may peace be upon
him) says: The wahi was intermitted for me for a small
span of time and while I was walking, and then the hadith
like the one narrated by Yunus was transmitted but with
the exception of these words: I was terror-stricken till I
fell on the ground. Abu Salama said: Defilement means
idols. After this the revelation was speeded up and
followed rapidly.
This hadith, the like of one narrated by Yunus has also
been transmitted by Ma'mar on the authority of al-Zuhri
who narrated: Allah the Most Glorious and Exalted revealed
this:" You who are shrouded, arise and deliver warning,
your Lord magnify, your clothes cleanse and defilement
shun," before making the prayer obligatory. I felt
terror-stricken as narrated by Uqail.
Yahya reported: I asked Abu Salama what was revealed
first from the Qur'an. He said:" 0, the shrouded one." I
said: Or" Recite." Jabir said: I am narrating to you what
was narrated to us by the Messenger of Allah (may peace be
upon him). He said: I stayed in Hira' for one month and
when my stay was completed, I come down and went into the
heart of the valley. Somebody called me aloud. I looked in
front of me, behind me, on the right of my side and on my
left, but I did not see any body. I was again called and I
looked about but saw nothing. I was called again and
raised my head, and there on the Throne in the open
atmosphere he, i. e. Gabriel (peace be upon him) was
sitting. I began to tremble on account of fear. I came to
Khadija and said: Wrap me up. They wrapped me up and threw
water on me and Allah, the Exalted and Glorious, sent down
this: you who are shrouded! arise and deliver warning,
your Lord magnify, your clothes cleanse."
Yahya b Abi Kathir has reported this hadith with the
same chain of transmitters and narrated: And there he was
sitting on the Throne between the heaven and the earth.
Chapter 75: NIGHT JOURNEY OF THE MESSENGER OF
ALLAH (MAY PEACE BE UPON HIM) TO HEAVEN, AND THE PRAYER MADE
OBLIGATORY
It is narrated on the authority of Anas b. Malik that
the Messenger of Allah (may peace be upon him) said: I was
brought al-Buraq Who is an animal white and long, larger
than a donkey but smaller than a mule, who would place his
hoof a distance equal to the range of version. I mounted
it and came to the Temple (Bait Maqdis in Jerusalem), then
tethered it to the ring used by the prophets. I entered
the mosque and prayed two rak'ahs in it, and then came out
and Gabriel brought me a vessel of wine and a vessel of
milk. I chose the milk, and Gabriel said: You have chosen
the natural thing. Then he took me to heaven. Gabriel then
asked the (gate of heaven) to be opened and he was asked
who he was. He replied: Gabriel. He was again asked: Who
is with you? He (Gabriel) said: Muhammad. It was said: Has
he been sent for? Gabriel replied: He has indeed been sent
for. And (the door of the heaven) was opened for us and
lo! we saw Adam. He welcomed me and prayed for my good.
Then we ascended to the second heaven. Gabriel (peace be
upon him) (asked the door of heaven to be opened), and he
was asked who he was. He answered: Gabriel; and was again
asked: Who is with you? He replied: Muhammad. It was said:
Has he been sent for? He replied: He has indeed been sent
for. The gate was opened. When I entered 'Isa b. Maryam
and Yahya b. Zakariya (peace be upon both of them),
cousins from the maternal side. welcomed me and prayed for
my good Then I was taken to the third heaven and Gabriel
asked for the opening (of the door). He was asked: Who are
you? He replied: Gabriel. He was (again) asked: Who is
with you? He replied Muhammad (may peace be upon him). It
was said: Has he been sent for? He replied He has indeed
been sent for. (The gate) was opened for us and I saw
Yusuf (peace of Allah be upon him) who had been given half
of (world) beauty. He welcomed me prayed for my
well-being. Then he ascended with us to the fourth heaven.
Gabriel (peace be upon him) asked for the (gate) to be
opened, and it was said: Who is he? He replied: Gabriel.
It was (again) said: Who is with you? He said: Muhammad.
It was said: Has he been sent for? He replied: He has
indeed been sent for. The (gate) was opened for us, and
lo! Idris was there. He welcomed me and prayed for my
well-being (About him) Allah, the Exalted and the
Glorious, has said:" We elevated him (Idris) to the
exalted position" (Qur'an xix. 57). Then he ascended with
us to the fifth heaven and Gabriel asked for the (gate) to
be opened. It was said: Who is he? He replied Gabriel. It
was (again) said: Who is with thee? He replied: Muhammad.
It was said Has he been sent for? He replied: He has
indeed been sent for. (The gate) was opened for us and
then I was with Harun (Aaron-peace of Allah be upon him).
He welcomed me prayed for my well-being. Then I was taken
to the sixth heaven. Gabriel (peace be upon him) asked for
the door to be opened. It was said: Who is he? He replied:
Gabriel. It was said: Who is with thee? He replied:
Muhammad. It was said: Has he been sent for? He replied:
He has indeed been sent for. (The gate) was opened for us
and there I was with Musa (Moses peace be upon him) He
welcomed me and prayed for my well-being. Then I was taken
up to the seventh heaven. Gabriel asked the (gate) to be
opened. It was said: Who is he? He said: Gabriel It was
said. Who is with thee? He replied: Muhammad (may peace be
upon him.) It was said: Has he been sent for? He replied:
He has indeed been sent for. (The gate) was opened for us
and there I found Ibrahim (Abraham peace be upon him)
reclining against the Bait-ul-Ma'mur and there enter into
it seventy thousand angels every day, never to visit (this
place) again. Then I was taken to Sidrat-ul-Muntaha whose
leaves were like elephant ears and its fruit like big
earthenware vessels. And when it was covered by the
Command of Allah, it underwent such a change that none
amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation and He made
obligatory for me fifty prayers every day and night. Then
I went down to Moses (peace be upon him) and he said: What
has your Lord enjoined upon your Ummah? I said: Fifty
prayers. He said: Return to thy Lord and beg for reduction
(in the number of prayers), for your community shallnot be
able to bear this burden. as I have put to test the
children of Isra'il and tried them (and found them too
weak to bear such a heavy burden). He (the Holy Prophet)
said: I went back to my Lord and said: My Lord, make
things lighter for my Ummah. (The Lord) reduced five
prayers for me. I went down to Moses and said. (The Lord)
reduced five (prayers) for me, He said: Verily thy Ummah
shall not be able to bear this burden; return to thy Lord
and ask Him to make things lighter. I then kept going back
and forth between my Lord Blessed and Exalted and Moses,
till He said: There are five prayers every day and night.
O Muhammad, each being credited as ten, so that makes
fifty prayers. He who intends to do a good deed and does
not do it will have a good deed recorded for him; and if
he does it, it will be recorded for him as ten; whereas he
who intends to do an evil deed and does not do, it will
not be recorded for him; and if he does it, only one evil
deed will be recorded. I then came down and when I came to
Moses and informed him, he said: Go back to thy Lord and
ask Him to make things lighter. Upon this the Messenger of
Allah remarked: I returned to my Lord until I felt ashamed
before Him.
It is narrated on the the outhority of Anas b. Malik
that the Messenger of Allah (may peace be upon him) said:
(the angels) came to me and took me to the Zamzam and my
heart was opened and washed with the water of Zamzam and
then I was left (at my place).
Anas b. Malik reported that Gabriel came to the
Messenger of Allah (may peace be upo him) while he was
playing with his playmates. He took hold of him and lay
him prostrate on the ground and tore open his breast and
took out the heart from it and then extracted a blood-clot
out of it and said: That was the part of Satan in thee.
And then he washed it with the water of Zamzam in a golden
basin and then it was joined together and restored to it
place. The boys came running to his mother, i. e. his
nurse, and said: Verily Muhammad has been murdered. They
all rushed toward him (and found him all right) His color
was changed, Anas said. I myself saw the marks of needle
on his breast.
Anas b. Malik, while recountig the Night journey of the
Holy Prophet (may peace be upon him), from the mosque of
Ka'bah, reported: Three beings (angels) came to him in the
osque of the Ka'bah, while he was sleeping in the sacred
mosque before it (the Command of Night Journey and
Accension) was revealed to him. The rest of the hadith is
narrated like that of Thabit. However, some portions have
occurred before and some of them have occurred after; some
have been added and some deleted.
Anas b. Malik reported: Abu Dharr used to relate that
the Messenger of Allah (may peace be upon him) said: The
roof of my house was cleft when I was in Mecca and Gabriel
descended and opened my heart and then washed it with the
water of Zamzam. He then brought a gold basin full of
wisdom and faith and after emptying it into my breast, he
closed it up. Then taking me by he hand, he ascended with
me to th heaven, and when we came to the lowest heaven,
Gabriel said to the guardian of the lowest heaven: Open.
He asked who was there? He replied. It is Gabriel. He
again asked whe he there was someone with him. He replied:
Yes, it is Muhammad with me. He was asked if he had been
sent for, He (Gabriel) said: Yes. Then he opened (the
gate). When we ascended the lowest heaven (I saw) a man
seated with parties on his right side and parties on his
left side. When he looked up to his right, he laughed and
when he looked to his left, he wept. He said: Welcome to
the righteous apostle and the righteous son. I asked
Gabriel who he was and he replied: He is Adam (peace be
upon him) and these parties on his right and on his left
are the souls of his descendants. Those of them on his
right are the inmates of Paradise and the parties which
are on his left side are the inmates of Hell; so when he
looked towards his right side, he laughed, and when he
looked towards his left side, he wept. Then Gabriel
ascended with me to the second heaven. He asked its
guardian to open (its gate), and its guardian replied in
the same way as the guardian of the lowest heaven had
said. He (opened it). Anas b. Malik said: He (the Holy
Prophet) mentioned that he found in the heavens Adam,
Idris, Jesus, Moses and Abraham (may peace be on all of
them), but he did not ascertain as to the nature of their
abodes except that he had found Adam in the lowest heaven
and Abraham in the sixth heaven. When Gabriel and the
Messenger of Allah (may peace be upon him) passed by Idris
(peace be upon him) he said: Welcome to the righteous
apostle and righteous brother. He (the narrator) said: He
then proceeded and said: Who is he? Gabriel replied: It is
Idris. Then I passed by Moses (peace be upon him) and he
said: Welcome tothe righteous apostle and righteous
brother. I said to (Gabriel): Who is he? He replied: It is
Moses. Then I passed by Jesus and he said: Welcome to the
righteous apostle and righteous brother. I said (to
Gabriel): Who is he? He replied: Jesus, son of Mary. He
(the Holy Prophet) said: Then I went to Ibrahim (peace be
upon him). He said: Welcome to the righteous apostle and
righteous son. I asked: Who is he? He (Gabriel) replied:
It is Abraham. Ibn Shihab said: Ibn Hazm told me that Ibn
'Abbas and Abd Habba al-Ansari used to say that the
Messenger of Allah (may peace be upon him) said:
Thereafter he ascended with me till I was taken to such a
height where I heard the scraping of the pens. Ibn Hazm
and Anas told that the Messenger of Allah (may peace be
upon him) said: Allah then made fifty prayers obligatory
for my Ummah and I returned with that and passed by Moses.
Moses, (peace be upon him) said: What has thy Lord
enjoined on thy people? I said: Fifty prayers have been
made obligatory on them. Moses (peace be upon him) said:
Return to thy Lord, for thy Ummah would not be able to
bear this burden. Then I came back to my Lord and He
remitted a portion out of thut. I then again went to Moses
(peace be upon him) and informed him about it He said:
Return to thy Lord, for thy Ummah shall not be able to
bear this burden. I then went back to my Lord and He said:
They are five and at the same time fifty, and what has
been said will not be changed. I then returned to Moses
and he said: Go back to thy Lord. whereupon I said: I feel
ashamed of my Lord. Gabriel then travelled with me till we
came to the farthest lote-tree Many a colour had covered
it which I do not know. Then I was admitted to Paradise
and saw in it domes of pearls, and its soil of musk.
Anas b. Malik reported on the authority of Malik b. Sa
sa', perhaps a person of his tribe, that the Prophet of
Allah (may peace be upon him) said: I was near the House
(i. e. Ka'bah) in a state between sleep and wakefulness
when I heard someone say: He is the third among the two
persons. Then he came to me and took me with him. Then a
golden basin containing the water of Zamzam was brought to
me and my heart was opened up to such and such (part).
Qatada said: I asked him who was with me (i e. the
narrator) and what he meant by such and such (part). He
replied: (It means that it was opened) up to the lower
part of his abdomen (Then the hadith continues): My heart
was extracted and it was washed with the water of Zamzam
and then it was restored in its original position, after
which it was filled with faith and wisdom. I was then
brought a white beast which is called al-Buraq, bigger
than a donkey and smaller than a mule. Its stride was as
long as the eye could reach. I was mounted on it, and then
we went forth till we reached the lowest heaven. Gabriel
asked for the (gate) to be opened, and it was said: Who is
he? He replied: Gabriel. It was again said: Who is with
thee? He replied: Muhammad (may peace be upon him). It was
said: Has he been sent for? He (Gabriel) said: Yes. He
(the Prophet) said: Then (the gate) was opened for us (and
it was said): Welcome unto him! His is a blessed arrival.
Then we came to Adam (peace be upon him). And he (the
narrator) narrated the whole account of the hadith. (The
Holy Prophet) observed that he met Jesus in the second
heaven, Yahya (peace be on both of them) in the third
heaven, Yusuf in the third, Idris in the fourth, Harun in
the fifth (peace and blessings of Allah be upon them).
Then we travelled on till we reached the sixth heaven and
came to Moses (peace be upon him) and I greeted him and he
said: Welcome unto righteous brother and righteous
prophet. And when I passed (by him) he wept, and a voice
was heard saying: What makes thee weep? He said: My Lord,
he is a young man whom Thou hast sent after me (as a
prophet) and his followers will enter Paradise in greater
numbers than my followers. Then we travelled on till we
reached the seventh heaven and I came to Ibrahim. He (the
narrator) narrat- ed in this hadith that the Prophet of
Allah (may peace be upon him) told that he saw four rivers
which flowed from (the root of the lote-tree of the
farthest limits): two manifest rivers and two hidden
rivers. I said: ' Gabriel! what are these rivers? He
replied: The two hidden rivers are the rivers of Paradise,
and as regards the two manifest ones, they are the Nile
and the Euphrates. Then the Bait-ul-Ma'mur was raised up
to me. I said: O Gabriel! what is this? He replied: It is
the Bait-ul-Ma'mur. Seventy thousand angels enter into it
daily and, after they come out, they never return again.
Two vessels were then brought to me. The first one
contained wine and the second one contained milk, and both
of them were placed before me. I chose milk. It was said:
You did right. Allah will guide rightly through you your
Ummah on the natural course. Then fifty prayers daily were
made obligatory for me. And then he narrated the rest of
the hadith to the end.
It is reported on the authority of Malik b. Sa'sa' that
the Messenger of Allah (may peace be upon him) narrated
the hadith (mentioned above) and added to it: I was
brought a gold basin full of wisdom and faith, and then
the (part of the body) right from the upper end of the
chest to the lower part of the abdomen was opened and it
was washed with the water of Zamzam and then flled with
wisdom and faith.
Qatada reported that he heard Abu al-'Aliya saying that
the cousin of your Prophet (may peace be upon him), i. e.
Ibn Abbas, told him: The Messenger of Allah (may peace be
upon him), while narrating his night journey observed:
Musa (peace be upon him) was a man of high stature as if
he was of the people of the Shanu'a (tribe), and Jesus was
a well-built person having curly hair. He also mentioned
Malik, the guardian of Hell, and Dajjal.
Abu al-'Aliya reported: Ibn Abbas, the son of your
Prophet's uncle, told us that the Messenger of Allah (may
peace be upon him) had observed: On the night of my night
journey I passed by Moses b. 'Imran (peace be upon him), a
man light brown in complexion, tall. well-built as if he
was one of the men of the Shanu'a, and saw Jesus son of
Mary as a medium-statured man with white and red
complexion and crisp hair, and I was shown Malik the
guardian of Fire, and Dajjal amongst the signs which were
shown to me by Allah. He (the narrator) observed: Then do
not doubt his (i. e. of the Holy Prophet) meeting with him
(Moses). Qatada elucidated it thus: Verily the Apostle of
Allah (may peace be upon him), met Moses (peace be upon
him).
Abu al-'Aliya narrated it on the authority of Ibn
'Abbas that the Messenger of Allah (may peace be upon him)
passed through the valley of Azraq, and he asked: Which
valley is this? They said: This is the valley of Azraq,
and he observed: (I perceive) as if I am seeing Moses
(peace be upon him) coming down from the mountain track,
and he is calling upon Allah loudly (saying: Here I am! at
your service! ). Then he came to the mountain track of
Harsha. He (the Holy Prophet) said: Which is this mountain
track? They said: It is the mountain track of Harsha. He
observed (I feel) as If I am seeing Yunus (Jonah-peace be
upon him) son of Matta on a well- built red dromedary,
with a cloak of wool around him and the rein of his
dromedary is made of the fibres of date-palm, and he is
calling upon Allah (saying: Here I am! at your service, my
Lord! ). Ibn Hanbal said in the hadith narrated by him:
Hushaim said that the meaning of khulba was fibre of
date-palm.
Abu al-'Aliya narrated it on the authority of Ibn
'Abbas that he said: We travelled with the Messenger of
Allah (may peace be upon him) between Mecca and Medina and
we passed by a valley. He (the Holy Prophet) asked: Which
valley is this? They said: This is the valley of Azraq
Upon this he (the Holy Prophet) remarked: (I feel) as if I
am seeing Moses (peace be upon him), and then he described
something about his complexion and hair, which Diwud (the
narrator) could not remember. He (Moses, as described by
the Holy Prophet) was keeping his fingers in his ears and
was responding loudly to Allah (saying: I am as Thy
service, my Lord) while passing through that valley. We
then travelled (further) till we came to the mountain
trail. He (the Holy Prophet) said: Which mountain trail is
this? They said: It is the Harsha or Lift. He (the Holy
Prophet) said: (I perceive) as if I am seeing Yunus on a
red camel, with a cloak of wool around him. The halter of
his camel was that of the fibre of date-palm, and he was
passing through the valley saying: I am at Thy service! my
Lord.
It is narrated on the authority of Mujahid that he
said: We were with Ibn 'Abbas and (the people) talked
about al-Dajjal. (One of them remarked. There is written
between his eyes (the word) Kafir (infidel). The narrator
said: Ibn 'Abbas remarked: I did not hear him (the Holy
Prophet) say it, but he said: So far as Ibrahim is
concerned. you may see your companion and so far as Moses
is concerned, he is a well-built man with wheat complexion
(riding) on a red camel with its halter made of the fibre
of date-palm (and I perceive) as if I am seeing towards
him as he is going down in the valley saying: I am at Thy
service! my Lord.
It is narrated on the authority of Jabir that the
Messenger of Allah (may peace be upon him) said: There
appeared before me the apostles, and Moses was among men
as if he was one of the people of Shanu'a, and I saw Jesus
son of Mary (peace be upon him) and I saw nearest in
resemblance with him was 'Urwa b. Mas'ud, and I saw
Ibrahim (blessings of Allah be upon him) and I see your
companions much in resemblance with him, i. e. his
personality, and I saw Gabriel (peace be upon him) and I
saw Dihya nearest in resemblance to him; but in the
narration of Ibn Rumh it is Dihya b. Khalifa.
It is narrated on the authority of Abu Huraira that the
Apostle of Allah (may peace be upon him) said: When I was
taken for the night journey I met Moses peace be upon
him). The Apostle of Allah (may peace be upon him) gave
his description thus: He was a man, I suppose-and he (the
narrator) was somewhat doubtful (that the Holy Prophet
observed): (Moses) was a man erect in stature with
straight hair on his head as it he was one of the men of
the Shanu'a; and I met Jesus and the Apostle of Allah (may
peace be upon him) described him as one having a medium
stature and a red complexion as if he had (just) come out
of the bath He observed: I saw Ibrahim (peace be upon him)
and amongst his children I have the greatest resemblance
with him. He said: There were brought to me two vessels.
In one of them was milk and in the other one there was
wine. And it was said to me: Select any one you like. So I
selected the vessel containing milk and drank it. He (the
angel) said: You have been guided on al-fitra or you have
attained al-fitra. Had you selected wine, your Ummah would
have been misled.
Chapter 76: PERTAINING TO JESUS SON OF MARY AND
AL-MASIH AL-DAJJAL
It is narrated on the authority of 'Abdullah b. Umar
that the Messenger of Allah (may peace be upon him) said:
I found myself one night near the Ka'bah, and I saw a man
with wheat complexion amongst the fair-complexioned men
that you ever saw. He had a lock of hair the most
beautiful of the locks that you ever saw. He had combed
it. Water was trickling out of them. He was leaning on two
men, or on the shoulders of two men, and he was
circumscribing the Ka'bah. I asked, What is he? It was
said: He is al-Masih son of Mary. Then I saw another
person, stout and having too much curly hair, and blind in
his right eye as if it was a full swollen grape. I asked
Who is he? It was said: He is al-Masih al-Dajjal.
It is narrated on the authority of 'Abdulldh b. Umar
that one day the Messenger of Allah (may peace be upon
him) mentioned in the presence of people about al-Masih
al-Dajjal. He said: Verily Allah (hallowed be He and High)
is not blind of one eye. Behold, but the Masih al-Dajjal
is blind of right eye as if his eye is like a swollen
grape, and the Messenger of Allah (may peace be upon him)
said: I was shown in a dream in the night that near the
Ka'bah there was a man fair-complexioned, fine amongst the
white-complexioned men that you ever saw, his locks of
hair were falling on his shoulders. He was a man whose
hair were neither too curly nor too straight, and water
trickled down from his head. He was placing his bands on
the shoulders of two persons and amidst them was making a
circuit around the Ka'bah. I said: Who is he? They
replied: Al-Masih son of Mary. And I saw behind him a man
with intensely curly hair, blind of right eye. Amongst the
persons I have ever seen Ibn Qatan has the greatest
resemblance with him. He was making a circuit around the
Ka'bah by placing both his hands on the shoulders of two
persons. I said: Who is he? They said; It is al-Masih
al-Dajjal.
It is narrated on the authority of Ibn 'Umar that the
Messenger of Allah (may peace be upon him) said: I saw
near the Ka'bah a man of fair complexion with straight
hair, placing his hands on two persons. Water was flowing
from his head or it was trickling from his head. I asked:
Who is he? They said: He is Jesus son of Mary or al-Masih
son of Mary. The narrator) says: I do not remember which
word it was. He (the Holy Prophet) said: And I saw behind
him a man with red complexion and thick curly hair, blind
in the right eye. I saw in him the greatest resemblance
with Ibn Qitan I asked: Who is he? They replied: It is
al-Masih al-Dajjal.
It is narrated on the authority of Jabir b. 'Abdullah
that the Messenger of Allah (may peace be upon him) said:
When the Quraish belied me, I was staying in Hatim and
Allah lifted before me Bait-ul-Maqdis and I began to
narrate to them (the Quraish of Mecca) its signs while I
was in fact looking at it.
'Abdullah reported on the authority of his father 'Umar
b. Khattab that he heard from the Messenger of Allah (may
peace he upon him) say: I was sleeping when I saw myself
making circuit around the Ka'bah, and I saw there a man of
fair complexion with straight hair between two men. Water
was flowing from his head or water was falling from his
head. I said: Who is he? They answered: He is the son of
Mary. Then I moved forward and cast a glance and there was
a bulky man of red complexion with thick locks of hair on
his head, blind of one eye as it his eye was a swollen
grape. I asked: Who is he? They said: He is Dajjal. He had
close resemblance with Ibn Qatan amongst men.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: I found
myself in Hijr and the Quraish were asking me about my
might journey. I was asked about things pertaining to
Bait-ul-Maqdis which I could not preserve (in my mind). I
was very much vexed, so vexed as I had never been before.
Then Allah raised it (Bait-ul-Maqdis) before my eyes. I
looked towards it, and I gave them the information about
whatever they questioned me I also saw myself among the
group of apostles. I saw Moses saying prayer and found him
to be a well-built man as if he was a man of the tribe of
Shanu'a. I saw Jesus son of Mary (peace be upon him)
offering prayer, of all of men he had the closest
resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim
(peace be upon him) offering prayer; he had the closest
resemblance with your companion (the Prophet himself)
amongst people. When the time of prayer came I led them.
When I completed the prayer, someone said: Here is Malik,
the keeper of the Hell; pay him salutations. I turned to
him, but he preceded me in salutation.
It is narrated on the authority of Abdullah (b. Umar)
that when the Messenger of Allah (may peace be upon him)
was taken for the Night journey, he was taken to
Sidrat-ul-Muntaha, which is situated on the sixth heaven,
where terminates everything that ascends from the earth
and is held there, and where terminates every- thing that
descends from above it and is held there. (It is with
reference to this that) Allah said:" When that which
covers covered the lote-tree" (al-Qur'an, Iiii. 16). He
(the narrator) said: (It was) gold moths. He (the narrator
further) said: The Messenger of Allah (may peace be upon
him) was given three (things): he was given five prayers,
be was given the concluding verses of Sura al-Baqara, and
remission of serious Sins for those among his Ummah who
associate not anything with Allah
Al-Shaibini reported to us: I asked Zirr b. Hubaish
about the words of Allah (the Mighty and Great):" So he
was (at a distance) of two bows or nearer" (al-Qur'an,
Iiii 8). He said: Ibn Mas'ud informed me that, verily, the
Apostle of Allah (may peace be upon him) saw Gabriel and
he had six hundred wings.
Al-Shaibani narrated on the authority of Zirr who
narrated it on this authority of Abdullah that the (words
of Allah):" The heart belied not what he saw" (al Qur'an,
Iiii. 11) imply that he saw Gabriel (peace be upon him)
and he had six hundred wings.
Zirr b. Hubaish narrated it on the authority of
'Abdullah (that the words of Allah):" Certainly he saw of
the greatest signs of Allah" (al-Qur'an, liii. 18) imply
that he saw Gabriel in his (original) form and he had six
hundred wings.
It is narrated on the authority of Abu Huraira that the
(words of Allah):" And certainly he saw him in another
descent" (al-Qur'an, Iiii. 13) imply that he saw Gabriel.
Chapter 78: THE MEANING OF THE WORDS OF ALLAH:"
HE SAW HIM IN ANOTHER DESCENT" (AL-QUR'AN, LIII. 13). DID
THE APOSTLE (MAY PEACE BE UPON HIM) SEE HIS LORD ON THE
NIGHT OF HIS JOURNEY (TO HEAVEN)?
It is narrated on the authority of Ibn Abbas that the
words:" The heart belied not what he saw" (al-Qur'an,
Iiii. 11) and" Certainly he saw Him in another descent"
(al-Qur'an, Iiii. 13) imply that he saw him twice with his
heart.
It is narrated on the authority of Masruq that he said:
I was resting at (the house of) 'A'isha that she said: O
Abu 'A'isha (kunya of Masruq), there are three things, and
he who affirmed even one of them fabricated the greatest
lie against Allah. I asked that they were. She said: He
who presumed that Muhammad (may peace be upon him) saw his
Lord (with his ocular vision) fabricated the greatest lie
against Allah. I was reclining but then sat up and said:
Mother of the Faithful, wait a bit and do not be in a
haste. Has not Allah (Mighty and Majestic) said:" And
truly he saw him on the clear horizon" (al-Qur'an, lxxxi.
23) and" he saw Him in another descent" (al-Qur'an, iiii.
13)? She said: I am the first of this Ummah who asked the
Messenger of Allah (may peace be upon him) about it, and
he said: Verily he is Gabriel. I have never seen him in
his original form in which he was created except on those
two occasions (to which these verses refer) ; I saw him
descending from the heaven and filling (the space) from
the sky to the earth with the greatness of his bodily
structure. She said: Have you not heard Allah saying."
Eyes comprehend Him not, but He comprehends (all) vision.
and He is Subtle, and All-Aware" (al-Qur'an, v. 104)?
(She, i. e. 'A'isha, further said): Have you not heard
that, verily, Allah says:" And it is not vouchsafed to a
human being that Allah should speak unto him otherwise
than by revelation, or from behind a veil, or that He
sendeth a messenger (angel), so that he revealth
whatsoever He wills. Verily He is Exalted. Wise" (al.
Qur'an, xii. 51) She said: He who presumes that the
Messengerof Allah (may peace be upon him) concealed
anything, from the Book, of Allah fabricates the greatest
lie against Allah. Allah says:" O Messenger! deliver that
which has been revealed to thee from thy Lord, and if thou
do (it) not, thou hast not delivered His message"
(al-Qur'an, v. 67). She said: He who presumes that he
would inform about what was going to happen tomorrow
fabricates the greatest lie against Allah. And Allah says"
Say thou (Muhammad): None in the heavens and the earth
knoweth the unseen save Allah" (al-Qur'an, xxvii 65).
Dawud reported on the same authorities the hadith as
narrated above by Ibn 'Uliyya and added: She ('A'isha)
said: If Muhammad were to conceal anything which was sent
to him, he would have certainly concealed this verse:" And
when thou saidst to him on whom Allah had conferred favour
and thou too had conferred favour: Keep thy wife to
thyself and fear Allah, and thou wast concealing in thy
heart that which Allah was going to disclose, and thou
wast fearing men while Allah has a better right that thou
shouldst fear Him."
Masruq reported: I asked 'A'isha if Muhammad (may peace
be upon him) had seen his Lord. She replied: Hallowed be
Allah, my hair stood on end when you said this, and he
(Masruq) narrated the hadith as narrated above. The hadith
reported by Diwud is more complete and longer.
Masruq reported: I said to 'A'isha: What about the
words of Allah:" Then he drew nigh and came down, so he
was at a distance of two bows or closer still: so He
revealed to His servant what He revealed" (al-Qur'an,
liii. 8-10)? She said: It implies Gabriel. He used to come
to him (the Holy Prophet) in the shape of men; but he came
at this time in his true form and blocked up the horizon
of the sky.
Chapter 79: PERTAINING TO HIS (PROPHET'S) WORDS:
HE IS A LIGHT; HOW COULD I SEE HIM? -AND HIS WORDS: I SAW
THE LIGHT
It is narrated on the authority of Abu Dharr: I asked
the Messenger of Allah (may peace be upon him): Did you
see thy Lord? He said: He is a Light;. bow could I see
Him?
Abdullah b. Shaqiq reported: I said to Abu Dharr: Had I
seen the Messenger of Allah, I would have asked him. He
(Abu Dharr) said: What is that thing that you wanted to
inquire of him? He said: I wanted to ask him whether he
had seen his Lord. Abu Dharr said: I, in fact, inquired of
him, and he replied: I saw Light.
Abu Musa reported: The Messenger ofallah (may peace be
upon him) was standing amongst us and he told us five
things. He said: Verily the Exalted and Mighty God does
not sleep, and it does not befit Him to sleep. He lowers
the scale and lifts it. The deeds in the night are taken
up to Him before the deeds of the day. and the deeds of
the day before the deeds of the night. His veil is the
light. In the hadith narrated by Abu Bakr (instead of the
word" light" ) it is fire. If he withdraws it (the veil),
the splendour of His countenance would consume His
creation so far as His sight reaches.
A'mash has narrated this hadith on the same authority
and said: The Messenger of Allah (may peace be upon him)
was standing amongst us and he told us four things. He
then narrated the hadith like the one reported by Abu
Mua'wiya, but did not mention the words" His creation" and
said: His veil is the light.
Abu Musa reported: The Messenger of Allah (znay peace
be upon him) was standing amongst us and (he said) four
(things): Verily Allah dock not sleep and it does not
befit Him to sleep. He raises the scale and lowers it. The
deeds of the day are presented to Him in the night and the
deeds of the night in the day.
Chapter 80: IN PROOF OF THE FACT THAT THE
BELIEVERS WOULD SEE THEIR LORD (HALLOWED BE HE AND EXALTED)
ON THE LAST DAY
'Abdullah b. Qais transmitted on the authority of his
father (Abu Musa Ash'ari) that the Apostle (may peace be
upon him) said: There would be two gardens (in Paradise)
the vessels and contents of which would be of silver, and
two gardens whose vessels and contents would be of gold.
The only thing intervening to hinder the people from
looking at their Lord will be the mantle of Grandeur over
His face in the Garden of Eden.
Suhaib reported the Apostle (may peace be upon him)
saying: When those deserving of Paradise would enter
Paradise, the Blessed and the Exalted would ask: Do you
wish Me to give you anything more? They would say: Hast
Thou not brightened our faces? Hast Thou not made us enter
Paradise and saved us from Fire? He (the narrator) said:
He (God) would lift the veil, and of things given to them
nothing would he dearer to them than the sight of their
Lord, the Mighty and the Glorious.
Hammad b. Salama narrated it on the same authority and
added: He then recited the verse:" Those who do good will
have the best reward and even more" (x. 26)
Chapter 81: THE WAY IN WHICH THE BELIEVERS WOULD
SEE THE LORD
Abu Haraira reported: The people said to the Messenger
of Allah (may peace be upon him): Messenger of Allah,
shall we see our Lord on the Day of Resurrection? The
Messenger of Allah (may peace be upon him) said: Do you
feel any trouble in seeing the moon on the night when it
is full? They said: Messenger of Allah, no. He (the
Messenger) further said: Do you feel any trouble in seeing
the sun, when there is no cloud over it? They said:
Messenger of Allah. no. He (the Holy Prophet) said: Verily
you would see Him like this (as you see the sun and the
moon). God will gather people on the Day of Resurrection
and say: Let every people follow what they worshipped.
Those who worshipped the sun would follow the sun, and
those who worshipped the moon would follow the moon, and
those who worshipped the devils would follow the devils.
This Ummah (of Islam) alone would be left behind and there
would be hypocrites too amongst it. Allah would then come
to them in a form other than His own Form, recognisable to
them, and would say: I am your Lord. They would say: We
take refuge with Allah from thee. We will stay here till
our Lord comes to us. and when our Lord would come we
would recognise Him. Subsequently Allah would come to them
in His own Form, recognisable to them, and say: I am your
Lord. They would say: Thou art our Lord. And they would
follow Him, and a bridge would be set over the Hell; and I
(the Holy Prophet) and my Ummah would be the first to pass
over it; and none but the messengers would speak on that
day, and the prayer of the messengers on that day would
be: O Allah! grant safety, grant safety. In Hell, there
would be long spits like the thorns of Sa'dan He (the Holy
Prophet) said: Have you seen Sa'dan? They replied: Yes,
Messenger of Allah. He said: Verily those (hooks) would be
like the thorns of Sa'dan, but no one knows their size
except Allah. These would seize people for their misdeeds.
Some of them would escape for their (good) deeds, and some
would be rewarded for their deeds till they get salvation.
When Allah would finish judging His bondsmen and because
of His mercy decide to take out of Hell such people as He
pleases. He would command the angels to bring out those
who had not associated anything with Allah; to whom Allah
decided to show mercy. those who would say: There is no
god but Allah. They (the angels) would recognise them in
the Fire by the marks of prostration, for Hell-fire will
devour everything (limb) of the sons of Adam except the
marks of prostration. Allah has forbidden the fire to
consume the marks of prostration. They will be taken out
of the Fire having been burnt, and the water of life would
be poured over them, and they will sprout as seed does In
the silt carried by flood.
Then Allah would finish judging amongst His bondsmen;
but a man who will be the last to enter Paradise will
remain facing Hell and will say: O my Lord I turn my face
away from Hell, for its air has poisoned me ard its blaze
has burnt me. He will then call to Allah as long as Allah
would wish that he should call to Him. Then Allah, Blessed
and Exalted, would say: If I did that, perhaps you would
ask for more than that. He would say: I would not ask You
more than this, and he would give his Lord covenants and
agreements as Allah wished, and so He would turn his face
away from the Fire When he turns towards the Paradise and
sees it, he will remain silent as long as Allah wishes him
to remain so. He will then say: O my Lord I bring me
forward to the gate of the Paradise. Allah would say to
him: Did you not give covenants and agreements that you
would not ask for anything besides what I had given you.
Woe to thee! O son of Adam, how treacherous you are! He
would say: O my Lord! and would continue calling to Allah
till He would say to him: If I grant you that, perhaps you
will ask for more. He will reply: No, by Thy greatness,
and he will give His Lord promises and covenants as Allah
had wished. He would then bring him to the gate of the
Paradise, and when he would stand at the gate of the
Paradise, it would lay open before him. and he would see
the bounty and the joy that there is in it. He would
remain quiet as long as Allah would desire him to remain
silent. He would then say: O my Lord, admit me to
Paradise. Allah. Blessed and Exalted, would say: Did you
not give covenants and agreements that you would not ask
for anything more than what I had granted you? Woe to you!
son of Adam, how treacherous you are! And he would say: O
my Lord, I do not wish to be the most miserable of Thy
creatures. He would continue calling upon Allah till
Allah, Blessed and Exalted, would laugh. When Allah would
laugh at him, He would say: Enter the Paradise. When he
would enter, Allah would say: State your wish. He would
express his wishes till Allah would remind him (the desire
of) such and such (things). When his desires would be
exhausted Allah would say: That is for thee and, besides
it, the like of it also. 'Ata' b. Yazid said: Abu Sa'id
al-Khudri was with Abu Huraira and be did not reject
anything from the hadith narrated by him, but when Abu
Huraira narrated:" Allah said to that man; ind its like
along with it," Abu Sa'id said:" Ten like it along with
it," O Abu Huraira. Abu Huraira said: I do not remember
except the words:" That is for you and a similar one along
with it." Abu Sa'id said: I bear witness to the fact that
I remembered from the Messenger of Allah (may peace be
upon him) his words:" That is for thee and ten like it."
Abu Huraira said: That man was the last of those deserving
of Paradise to enter Paradise.
Abu Huraira reported: The people said to the Apostle of
Allah (may peace be upon him): Messenger of Allah I shall
we see our Lord on the Day of Resurrection? The rest of
the hadith was narrated according to the narration of
Ibrahim b. Sa'd.
Hammam b. Munabbih said: This is what Abu Huraira
transmitted to us from the Messenger of Allah (may peace
be upon him), and he narrated many of them;- one of them
was: The Messenger of Allah (may peace be upon him) said:
The lowest in rank among you in Paradise would be asked:
Desire (whatever you like). And he would express his
desire and again and again express a desire. tHe would be
asked: Have you expressed your desire? He would say: Yes.
Then He (Allah) would say: For thee is (granted) what thou
desirest, and the like of it along with it.
Abu Sa'id al-Khudri reported: Some people during the
lifetime of the Messenger of Allah (may peace be upon him)
said: Messenger of Allah! shall we see our Lord on the Day
of Resurrection? The Messenger of Allah (may peace be upon
him) said: Yes, and added: Do you feel any trouble in
seeing the sun at noon with no cloud over it, and do you
feel trouble in seeing the moon (open) in the full moonlit
night with no cloud over it? They said: No, Messenger of
Allah! He (the Holy Prophet) said: You will not feel any
trouble in seeing Allah on the Day of Resurrection any
more than you do in seeing any one of them. When the Day
of Resurrection comes a Mu'adhdhin (a proclaimer) would
proclaim: Let every people follow what they used to
worship. Then all who worshipped idols and stones besides
Allah would fall into the Fire, till only the righteous
and the vicious and some of the people of the Book who
worshipped Allah are left. Then the Jews would be
summoned, and it would be said to them: What did you
worship? They will say: We worshipped 'Uzair, son of
Allah. It would be said to them: You tell a lie; Allah had
never had a spouse or a son. What do you want now? They
would say: We feel thirsty, O our Lord! Quench our thirst.
They would be directed (to a certain direction) and asked:
Why don't you go there to drink water? Then they would be
pushed towards the Fire (and they would find to their
great dismay that) it was but a mirage (and the raging
flames of fire) would be consuming one another, and they
would fall into the Fire. Then the Christians would be
summoned and it would be said to them: What did you
worship? They would say: We worshipped Jesus, son of
Allah. It would be said to them: You tell a lie; Allah did
not take for Himself either a spouse or a son. Then it
would be said to them: What do you want? They would say:
Thirsty we are, O our Lord! Quench our thirst. They would
be directed (to a certain direction) and asked: Why don't
you go there to get water? But they would be pushed and
gathered together towards the Hell, which was like a
mirage to them, and the flames would consume one another.
They would fall Into the Fire, till no one is left except
he who worshipped Allah, be he pious or sinful. The Lord
of the Universe, Glorified and Exalted, would come to them
in a form recognisable to them and say; What are you
looking for? Every people follow that which they
worshipped. They would say: Our Lord, we kept ourselves
separate from the people in the world, though we felt
great need of them; we, however, did not associate
ourselves with them. He would say: I am your Lord. They
would say: We take refuge with Allah from thee and do not
associate anything with Allah. They would repeat it twice
or thrice, till some of them would be about to return. It
would be said: Is there any sign between you and Him by
which you will recognise Him? They would say: Yes. and the
things would be laid bare. Those who used to prostrate
themselves before God of their own accord would be
permitted by God to prostrate themselves. But there would
remain none who used to prostrate out of fear (of people)
and ostentation but Allah would make his back as one
piece, and whenever he would attempt to prostrate he would
fall on his back. Then they would raise their heads and He
would assume the Form in which they had seen Him the first
time and would say: I am your Lord. They would say: Thou
art our Lord. Then the bridge would be set up over the
Hell and intercession would be allowed and they will say:
O God, keep safe, keep safe.
It was asked: Messenger of Allah, what is this bridge?
He said: The void in which one Is likely to slip. There
would be hooks, tongs, spits like the thorn that is found
in Najd and is known as Sa'dan. The believers would then
pass over within the twinkling of an eye, like lightning,
like wind, like a bird, like the finest horses and camels.
Some will escape and be safe, some will be lacerated and
let go, and some will be pushed into the fire of Hell till
the believers will find rescue from the Fire. By One in
Whose hand is my life, there will be none among you more
eager to claim a right than the believers on the Day of
Resurrection for (saying their) brethren in the Fire who
would say: O our Lord, they were fasting along with us,
and praying and performing pilgrimage. It will be said to
them: Take out those whom you recognise. Then their
persons would be forbidden to the Fire; and they would
take out a large number of people who had been overtaken
by Fire up to the middle of the shank or up to the knees.
They would then say: O our Lord I not one of those about
whom Thou didst give us command remains in it. He will
then say: Go back and bring out those in whose hearts you
find good of the weight of a dinar Then they will take out
a large number of people. Then they would say: O our Lord!
we have not left anyone about whom You commanded us. He
will then say: Go back and bring out those in whose hearts
you find as much as half a dinar of good. Then they will
take out a large number of people, and would say: O our
Lord! not one of those about whom Thou commanded us we
have left in it. Then He would say: Go back and in whose
heart you find good to the weight of a particle bring him
out. They would bring out a large number of people, and
would then say: O our Lord, now we have not left anyone in
it (Hell) having any good in him.
Abu Sa'id Khudri said: If you don't testify me in this
hadith, then recite if you like:" Surely Allah wrongs not
the weight of an atom; and if it is a good deed. He
multiplies it and gives from Himself a great reward"
(al-Qur'an, iv. 40). Then Allah, Exalted and Great, would
say: The angels have interceded, the apostles have
interceded and the believers have interceded, and no one
remains (to grant pardon) but the Most Merciful of the
mercifuls. He will then take a handful from Fire and bring
out from it people who never did any good and who had been
turned into charcoal, and will cast them into a river
called the river of life, on the outskirts of Paradise.
They will come out as a seed comes cut from the silt
carried by flood. You see it near the stone or near the
tree. That which is exposed to the sun is yellowish or
greenish and which is under the shade is white. They said:
Messenger of Allah! it seems as if you had been tending a
flock in the jungle. He (the Holy Prophet) said: They will
come forth like pearls with seals on their necks. The
inhabitants of Paradise would recognise them (and say):
Those are who have been set free by the Compassionate One.
Who has admitted them into Paradise without any (good)
deed that they did or any good that they sent in advance
Then He would say: Enter the Paradise; whatever you see in
it is yours. They would say: O Lord, Thou hast bestowed
upon us (favours) which Thou didst not bestow upon anyone
else in the world. He would say: There is with Me (a
favour) for you better than this. They would say: O our
Lord! which thing is better than this? He would say: It is
My pleasure. I will never be angry with you after this
It is narrated on the authority of Abu Sa'id al-Khudri:
We said: Messenger of Allah, shall we see our Lord? The
Messenger of Allah (may peace be upon him) said: Do you
feel any trouble in seeing the sun on a cloudless day? We
said: No. And the remaining part of the hadith has been
narrated to the end like the hadith transmitted by Hafs b.
Maisara with the addition of these words: Without the deed
that they did or any good that they had sent before. It
would be said to them: For you is whatever you see (in it)
and with it the like of it. Abu Sa'id said: I have come to
know that the bridge would be thinner even than the hair
and sharper than the sword; and in the hadith narrated by
Laith these words are not found: They would say, O our
Lord! Thou hast bestowed upon us (favours) which thou
didst not bestow on anyone else in the world.
Abu Bakr b. Abi Shaiba, Ja'far b. 'Aun, Hisham b. Sa'd,
Zaid b. Aslam narrated the hadith as transmitted by Hafs
b. Maisara, with certain additions and omissions.
Chapter 82: AFFIRMATION OF INTERCESSION AND
RESCUE FROM FIRE OF THE BELIEVERS IN ONENESS OF ALLAH
Abu Sa'id al-Khudri reported: Verily the Messenger of
Allah (may peace be upon him) said: Allah will admit into
Paradise those deserving of Paradise, and He will admit
whom He wishes out of His Mercy, and admit those condemned
to Hell into the Fire (of Hell). He would then say: See,
he whom you find having as much faith in his heart as a
grain of mustard, bring him out. They will then be brought
out burned and turned to charcoal, and would be cast into
the river of life, and they would sprout aj does a seed in
the silt carried away by flood. Have you not seen that it
comes out yellow (fresh) and intertwined?
This hadith is transmitted by 'Amr b. Yahya with the
same chain of transmitters who narrated: They would be
cast into the river which is called (the river of) life,
and (both the narrators) did not doubt the hadith. The
text transmitted by Khalid is: just as seeds sprout beside
the flood water; and in the hadith of Wuhaib it is: Just
as the seed sprouts in the silt or deposit left by flood.
It is reported by Abu Sa'id that the Messenger of Allah
(may peace be upon him) said: The (permanent) inhabitants
of the Fire are those who are doomed to it, and verily
they would neither die nor live in it (al-Qur'an, xx. 47;
lxxxvii. 13). But the people whom the Fire would afflict
(temporarily) on account of their sins, or so said (the
narrator)" on account of their misdeeds," He would cause
them to die till they would be turned into charcoal. Then
they would be granted intercession and would be brought in
groups and would be spread on the rivers of Paradise and
then it would be said: O inhabitants of Paradise, pour
water over them; then they would sprout forth like the
sprouting of seed in the silt carried by flood. A man
among the people said: (It appears) as if the Messenger of
Allah lived in the steppe.
Abu Nadra narrated it from Abu Sa'id al-Khudri who
reported it from the Apostle (may peace be upon him) a
similar (hadith) up to the words:" in the mud of the
flood," and he did not mention (the words narrated) after
it.
Abdullah b. Mas'ud reported that the Messenger of Allah
(may peace be upon him) said: I know the last of the
inhabitants of Fire to be taken out therefrom, and the
last of the inhabitants of Paradise to enter it. A man
will come out of the Fire crawling. Then Allah, the
Blessed and Exalted will say to him: Go and enter
Paradise. So he would come to it and it would appear to
him as if it were full. He would go back and say: O my
Lord! I found it full. Allah, the Blessed and Exalted,
would say to him: Go and enter Paradise. He would come and
perceive as if it were full. He would return and say: O my
Lord! I found it full. Allah would say to him: Go and
enter Paradise, for there is for you the like of the world
and ten times like it, or for you is ten times the like of
this world. He (the narrator) said. He (that man) would
say: Art Thou making a fun of me? or Art Thou laughing at
me. though Thou art the King? He (the narrator) said: I
saw the Messenger of Allah laugh till his front teeth were
visible. And it was said: That would be the lowest rank
among the inhabitants of Paradise.
It is narrated on the authority of Abdullah b. Mas'ud
that the Messenger of Allah (may peace be upon him said: I
recognise the last of the inhabitants of Fire to be taken
out thereof. A man will come out of it crawling. It will
be said to him: Go and enter Paradise. He (the Holy
Prophet) said: He would go there to enter Paradise, but
would find persons who have already occupied all its
apartments. It would be said to him: Do you recall the
time when you were in it (in the Hell)? He would say: Yes.
It would be said to him: Express any desire. And he would
express the desire. It would be said to him: For thee is
that which thou desireth and ten times the world (worldly
resources). He (the Holy Prophet) said: He would say: Art
Thou making a fun of me, though Thou art the King? I saw
the Messenger of Allah laugh till his front teeth were
visible.
Ibn Mas'ud reported: Verily the Messenger of Allah
said: The last to enter Paradise would be a man who would
walk once and stumble once and be burnt by the Fire once.
Then when he gets beyond it, he will turn to it and say:
Blessed is He Who has saved me from thee. Allah has given
me something He has not given to any one of those in
earlier or later times. Then a tree would be raised up for
him and he will say: O my Lord I bring me near this tree
so that I may take shelter in its shade and drink of its
water. Allah, the Exalted and Great, would say: O son of
Adam, if I grant you this, you will ask Me for something
else. He would say: No. my Lord. And he would promise Him
that he would not ask for anything else. His Lord would
excuse him because He sees what he cannot help desiring;
so He would bring him near it, and he would take shelter
in its shade and drink of its water. Afterwards a tree
more beautiful than the first would be raised up before
him and he would say: O my Lord! bring me near this tree
in order that I may drink of its water and take shelter in
its shade and I shall not ask Thee for anything else. He
(Allah) would say: O son of Adam, if I bring you near it
you may ask me for something else. He would promise Him
that he would not ask for anything else. His Lord will
excuse him because He would see something he cannot help
desiring. So He would bring him near it and he would enjoy
its shade and drink its water. Then a tree would be raised
up for him at the gate of the Paradise, more beautiful
than the first two. He would say: O my Lord! bring me near
this (tree) so that I may enjoy its shade and drink from
its water. I shall not ask Thee for anything else. He
(Allah) would say: O son of Adam! did you not promise Me
that you would not ask Me anything else? He would say:
Yes, my Lord, but I shall not ask Thee for anything else.
His Lord would excuse him for He sees something the
temptation of which he could not resist. He (Allah) would
bring him near to it, and when He would bring him near it
he would hear the voices of the inhabitants of the
Paradise. He would say: O my Lord! admit me to it. He
(Allah) would say: O son of Adam, what will bring an end
to your requests to Me? Will it please you if I give you
the whole world and a like one along with it? He will say:
O my Lord! art Thou mocking at me, though Thou art the
Lord of the worlds? Ibn Mas'ud laughed and asked (the
hearers): Why don't you ask me what I am laughing at. They
(then) said: Why do you laugh? He said: It is in this way
that the Messenger of Allah (may peace be upon him)
laughed. They (the companions of the Holy Prophet) asked:
Why do you laugh. Messenger of Allah? He said: On account
of the laugh of the Lord of the universe, when he ldesirer
of Paradise) sai Thou mocking at me though Thou art the
Lord of the worlds? He would say: I am not mocking at you,
but I have power to do whatever I will.
It is transmitted from Abu Sa'id al-Khudri that,
verily, the Messenger of Allah (may peace be upon him)
said: Amongst the inhabitants of Paradise the lowest in
rank will be the person whose face Allah would turn away
from the Fire towards the Paradise, and make a shady tree
appear before him. He would say: O my Lord! direct my
steps to this tree so that I (should enjoy) its shade; and
the rest of the hadith is like that narrated by Ibn
Mas'ud, but he did not mention:" He (Allah) would say: O
son of Adam! what will bring an end to your making
requests to Me" to the end of the tradition. In it, he
added: Allah will remind him: Ask such and such, and when
his expectations would be realised, Allah would say: That
is for you, and ten times as much. He said that he would
then enter his house and his two wives with large and dark
eyes would enter after him. They will say: Praise be to
Allah, Who has created you for us and us for you. He will
say: No one has been given the like of what I have been
given.
It is reported on the authority of al-Mughira b. Shu'ba
that the Messenger of Allah (may peace be upon him) said:
Moses asked his Lord: Who amongst the inhabitants of
Paradise is the lowest to rank? He (Allah) said: The
person who would be admitted into Paradise last of all
among those deserving of Paradise who are admitted to it.
I would be said to him: Enter Paradise. He would gay: O my
Lord! how (should I enter) while the people have settled
in their apartments and taken the shares (portions)? It
would be said to him: Would you be pleased if there be for
you like the kingdom of a king amongst the kings of the
world? He would say: I am pleased my Lord. He (Allah)
would say: For you is that, and like that, and like that,
and like that, and that. He would say at the fifth
(point): I am well pleased. My Lord. He (Allah) would say:
It is for you and, ten times like it, and for you is what
your self desires and your eye enjoys. He would say: I am
well pleased, my Lord. He (Moses) said: (Which is) the
highest of their (inhabitants of Paradise) ranks? He
(Allah) said: They are those whom I choose. I establish
their honour with My own hand and then set a seal over it
(and they would be blessed with Bounties) which no eye has
seen, no ear has heard and no human mind has perceived:
and this is sub- stantiated by the Book of Allah, Exalted
and Great:" So no soul knows what delight of the eye is
hidden for them; a reward for what they did" (xxxii. 17).
Sha'bi reported he had heard al-Mughira b. Shu'ba say
on the pulpit that Moses (peace be upon him) had asked
Allah, Exalted and Great, about the reward of the lowest
of the inhabitants of Paradise, and the remaining part of
hadith is the same (as narrated) above.
Abu Dharr reported that Allah's Messenger (may peace be
upon him) said: I know the last of the inhabitants of
Paradise to enter it and the last of the inhabitants of
Hell to come out of it. He is a man who would be brought
on the Day of Resurrection and it will be said: Present
his minor sins to him, and withhold from him his serious
Sins. Then the minor sins would be placed before him, and
it would be said: On such and such a day you did so and so
and on such and such a day you did so and so. He would
say: Yes. It will not be possible for him to deny, while
he would be afraid lest serious sins chould be presented
before him. It would be said to him: In place of every
evil deed you will have good deed He will say: My Lord! I
have done things I do not see here. I indeed saw the
Messenger of Allah laugh till his front teeth were
exposed.
It is reported on the authority of Abu Zubair that he
heard from Jabir b 'Abdullah, who was asked about the
arrival (of people on the Day of Resurrection). He said.
We would come on the Day of Resurrection like this, like
this, and see. carefully. that which concerns" elevated
people". He (the narrator) said: Then the people would be
summoned along with their idols whom they worshipped, one
after another. Then our Lord would come to us and say:
Whom are you waiting for? They would say: We are waiting
for our Lord. He would say: I am your Lord. They would
say: (We are not sure) till we gaze at Thee, and He would
manifest Himself to them smilingly, and would go along
with them and they would follow Him; and every person,
whether a hypocrite or a believer, would be endowed with a
light, and there would be spikes and hooks on the bridge
of the Hell, which would catch hold of those whom Allah
willed. Then the light of the hypocrites would be
extinguished, and the believers would secure salvation.
and the first group to achieve it would comprise seventy
thousand men who would have the brightness of full moon on
their faces, and they would not be called to account. Then
the people immediately following them would have their
faces as the brightest stars in the heaven. This is how
(the groups would follow one after another). Then the
stage of intercession would come, and they (who are
permitted to intercede) would intercede, till he who had
declared:" There is no god but Allah" and had in his heart
virtue of the weight of a barley grain would come out of
the Fire. They would be then brought in the courtyard of
Paradise and the inhabitants of Paradise would begin to
sprinkle water over them till they would sprout like the
sprouting of a thing in flood water, and their burns would
disappear. They would ask their Lord till they would be
granted (the bounties) of the world and with it ten more
besides it.
Jabir reported that he had heard with his ears the
Apostle (may peace be upon him) saying: Allah will bring
out people from the Fire and admit them into Paradise.
Hammad b. Zaid, reported: I said to 'Amr b. Dinar: Did
you hear Jabir b. 'Abdullah narrating from the Messenger
of Allah (may peace be upon him) that Allah would bring
out people from the Fire through intercession. He said:
Yes.
Jabir b. 'Abdullah repotted: The Messenger of Allah
(may peace be upon him) said: Verily people would be
brought out from the Fire, and they would be burnt except
the exterior (surfaces, fronts) of their faces; and they
would enter Paradise.
Yazid al-Faqir said: This view of the Khwarij (i. e.
those who commit major sins and would be eternally doomed
to Hell) had obsessed me, and we set out in a large group
intending to perform the hajj and then going to the people
(for the propagation of the views of the Khwarij). He (the
narrator) said: We happened to past by Medina and found
there Jabir b. 'Abdullah sitting near a column narrating
to the people (the ahadith of) the Holy Prophet (may peace
be upon him). When he mentioned the inhabitants of Hell, I
said: O companion of the Messenger of Allah what is this
that thou narrateth, whereas Allah sayeth:" Verily
whomsoever Thou shall commit to the Fire, Thou indeed
humillateth him" (al-Qur'an, iii. 192) ; and All those who
endeavoured to get out of that would be thrown back into
it" (al-Qur'an, xxxi i. 20)? So what is it that you say?
He said: Have you read the Qur'an? I said: Yes. He said:
Have you heard about' the (exalted) position of Muhammad
(may peace be upon him), i. e. to which Allah would raise,
him? I said: Yes. He said: Verily the position of Muhammad
(may peace be upon him) is that of great glory and that is
by which Allah would bring out whornsoever He would wish
to bring out. He then described the Path (the Bridge) and
the passing of the people over it, and said: I am afraid I
may not have remembered (other things) but this much is
still in my memory that people would come out of the Hell
after having gone into it, and he said: They would come
out of it as if they were the wood of the ebony tree. He
(the narrator said: They would enter a river, one or the
rivers of Paradise, and would bathe in it, and then come
out as if they were (white like) paper. We then turned
back and said: Woe be upon you! How can this old man tell
a lie against the Messenger of Allah (may peace be upon
him)? We turned back (from the views of the Khwarij), and
by God every one of us abandoned this (band of Khwarij)
except one man. A similar statement has been made by Abu
Nu'aim.
It is narrated on the authority of Anas b. Malik that
the Messenger of Allah (may peace be upon him) said: Four
persons would be brought out from the Fire and would be
presented to Allah. One of them would turn (towards the
He) ) ) and say: O my Lord, when Thou hast brought me out
from it, do not throw me back into it, and Allah would
rescue him from it.
Anas b Malik reported: The Messenger of Allah (may
peace be upon him) said: Allah would gather people on the
Day of Resurrection and they would be concerned about it,
and Ibn Ubaid said. They would get a Divine inspiration
about it, and would say: If we could seek intercession
with our Lord, we may be relieved from this predicament of
ours. He (the Holy Prophet) said: They would come to Adam
andsay, Thou art Adam, the father of mankind. Allah
created thee with His own hand and breathed unto thee of
His Spirit and commanded the angels and they prostrated
before thee. So intercede for us with thy Lords, that He
may relieve us from this position of ours. He would say: I
am not in a position to do this, and would recall his
error, and would fight shy of his Lord on account of that;
go to Noah the first messenger (after me) sent by Allah.
He (the Holy Prophet) said: So they would come to Noah
(peace be upon him). He would say: I am not in a position
to do that for you, and recall his fault which he had
committed, and would fight shy of his Lord on account of
that, (and would say): You better go to Ibrahim (peace be
upon him) whom Allah took for a friend. They would come to
Ibrahim (peace be upon him) and he would say: I am not in
a position to do that for you, and would recall his fault
that he had committed and would, therefore, fight shy of
his Lord on that account (and would say): You better go to
Moses (peace be upon him) with whom Allah conversed and
con- ferred Torah upon him. He (the Holy Prophet) said: So
they would come to Moses (peace be upon him) He would say:
I am not in a position to do that for you, and would
recall his fault that he had committed and would fight shy
of his Lord on account of that (and would say): You better
go to Jesus, the Spirit of Allah and His word He would
say: I am not in a position to do that for you; you better
go to Muhammad (may peace be upon him), a servant whose
former and later sins have been forgiven. He (the
narrator) said: The Messenger or Allah (may peace be upon
him) observed: So they would come to me and I would ask
the permission of my Lord and it would be granted to me,
and when I would see Him, I would fall down in
prostration, and He (Allah) would leave me thus as long as
He would wish, and then it would be said: O Muhammad,
raise your head, say and you would be heard; ask and it
would be granted; intercede and intercession would be
accepted. Then I would raise my head and extrol my Lord
with the praise which my Lord would teach me. I shall then
inter- cede, but a limit would be set for me I would bring
them out from the Fire and make them enter Paradise
(according to the limit). I shall return then ard fall
down in pros- tration and Allah would leave me (in that
position) as long as He would wish to leave me it would be
said: Rise, O Muhammad, say and you would be heard; ask
and it would be conferred; intercede and intercession
would be granted. I would raise my head and extrol my Lord
with praise that He would teach me. I would theft
intercede and a limit would be set for me. I would bring
them out of the Fire (of Hell) and make them enter
Paradise. He (the narrator) said: I do not remember
whether he (the Holy Prophet) said at tLe third time or at
the fourth time: O my Lord, none has been left in the
Fire, but thise restrained by the Holy Qur'an, i e. those
who were eternally doomed. Ibn Ubaid said in a narration:
Qatada observed: whose everlasting stay was imperative".
Anas reported: The Messenger of Allah (may peace be
upon him) said: The believers would gather on the Day of
Resurrection, and they would be concerned about it, or
would be made mindful of it (i. e. the trjuble for it),
(and the remaining part of the hadith w, ) uld be
narrated) like the one transmitted by Abu Uwana, and he
said in the hadith: Then I would come for the fourth time,
or I would return the fourth time, and would say: O my
Lord, no one has been left but he whom the Holy Qur'an has
restrained.
Anas b. Malik reported: The Prophet of Allah (may peace
be, upon him) said: Allah will gather the believers on the
Day of Resurrection and they would be made mindful of it;
and the rest (of the hadith) is like the one narrated
above; and then he mentioned the fourth time: And I (the
Holy Prophet) would say: O my Lord, no one is left in the
Fire except he whom the Qur'an has restrained, i e.
eternally doomed.
Anas b. Malik reported: Verily the Apostle (may peace
be upon him) said: He who professed: There is no god but
Allah, would be brought out of the Fire even though he has
in his heart virtue equal to the weight of a barley grain.
Then he who professed: There is no god but Allah, would
come out of the Fire, even though he has in his heart
virtue equal to the weight of a wheat grain. He would then
bring out from the Fire he who professed: There is no god
but Allah, even though he has in his heart virtue equal to
the weight of an atom. Ibn Minhal has made an addition (of
these words) in his narration: Yazid said: I met Shu'ba
and narrated to him this hadith. Shu'ba said: Qatada
transmitted to us this hadith from Anas b. Malik who heard
it from the Apostle of Allah (may peace be upon him) with
this alteration that he substituted the word Zurra (grain)
in place of Zarra (atom). Yazid said: Abu Bistam has made
a change in it.
Ma'bad b. Hilal al 'Anazi reported: We went to Anas b.
Malik through Thabit and reached there (his house) while
he was offering the forenoon prayer. Thabit sought
permission for us and we entered, and he seated Thabit
with him on his bedstead. He (Thabit) said to him (Anas b.
Malik): O Abu Hamza (kunya of Anas b. Malik), your
brothers from among the inhabitants of Basra ask you to
narrate to them the hadith of intercession. He said:
Muhammad (may peace be upon him) narrated to us: When it
would be the Day of Resurrection, some of the people would
rush to one another in bewilderment. They would come to
Adam and say: Intercede (with your Lord) for your progeny.
He would say: I am not fit to do this, but go to Ibrabim
(peace be upon him) for he is the Friend of Allah. They
would come to Ibrahim, but he would say: I am not fit to
do this, but go to Moses, for he is Allah's Interlocutor.
They would come to Moses, but he would say: I am not fit
to do this, but you should go to Jesus, for he is the
Spirit of Allah and His word. They would come to Jesus,
and he would say, I am not fit to do this; you better go
to Muhammad (may peace be upon him). They would come to
me, and I would say: I am in a position to do that, I
would go and ask the permission of my Lord and it would be
granted to me. I would then stand before Him and would
extol Him with praises which I am not able to do now, but
with which Allah would inspire me, then I would fall in
prostration and it would be said to me: O Muhammad, raise
thy head, and say and it would be listened to; ask and it
would be granted, intercede and it would be accepted. I
shall say: My Lord, my people, my people It would be said:
Go, and bring forth from it (Hell) him who has in his
heart faith equal to the weight of a wheat grain or a
barley seed. I would go and do that; then I would return
to my Lord and extol Him with those praises (taught to me
by Allah), then I would fall in prostration. It would be
said to me: O Muhammad, raise your head, and say and it
would be heard; ask and it would be granted; intercede and
intercession would be accepted. So I would say: My people.
my people. It would be said to me: Go and take out from it
(Hell) him who has in his heart faith equal to the weight
of a mustard seed. I would go and do that. I would again
return to my Lord and extol Him with those praises. I
would then fall in prostration. It would be said to me: O
Muhammad, raisevour head: say, and you would be listened
to; ask and it would be granted; intercede and
intercession would be accepted. I would say: My Lord, my
people, my people. It would be said to me: Go, and bring
out of the Fire him who has in his heart as much faith as
the smallest, smallest, smallest grain of mustard seed. I
would go and do that.
This is the hadith which Anas narrated to us. We went
out of his (house) and when we reached the upper part of
Jabban (graveyard) we said: Would that we meet Hasan and
salute him and he was hiding in the house of Abu Khalifa.
He (Ma'bad b. Hilal, the narrator) said: We went to him
and greeted him and we said: O Abu Sa'id, we come from
your brother Abu Hamza (kunya of Anas), and we have never
heard a hadith like this relating to intercession, which
he has narrated to us. He said: Narrate it, we narrated
the hadith. He said: Narrate it (still further). We said:
He did not (narrate it) before us more than this. He said:
He (Anas) had narrated it to us twenty years back, when he
was strong and healthy. He has in fact missed something. I
cannot make out whether the old man has forgotten or he
has (intentionally) avoided to narrate it to you lest you
should rely (absolutely) upon it (and abandon doing good
deeds). We said to him: Relate that to us, and he laughed
and said: There is haste in the nature of man. I did not
make mention of it to you but for the fact that I wanted
to narrate that to you (and added that the Holy Prophet
said): I would then return to my Lord for the fourth time
and extol Him with these praises. I would then fall in
prostration. It would be said to me: O Muhammad, raise
your head: say and it will be listened to; ask and it will
be granted; intercede and intercession would be accepted.
I would say: O my Lord, permit me regarding him who
professed: There is no god but Allah. He (the Lord) would
say: That is not for thee or that is not what lies with
thee, but by My Honour, Glory, Greatness and Might, I
would certainly take him out who professed it: There is no
god but Allah. He (the narrator, Ma'bad) said: I hear
testimony to the fact that the hadith transmitted to us-by
Hasan was heard by him from Anas b. Malik and I can see
that he reported it twenty years back, when he was hale
and hearty.
Abu Huraira reported: Meat was one day brought to the
Messenger of Allah (may peace be upon him) and a foreleg
was offered to him, a part which he liked. He sliced with
his teeth a piece out of it and said: I shall be the
leader of mankind on the Day of Resurrection. Do you know
why? Allah would gather in one plain the earlier and the
later (of the human race) on the Day of Resurrection. Then
the voice of the proclaimer would be heard by all of them
and the eyesight would penetrate through all of them and
the sun would come near. People would then experience a
degree of anguish, anxiety and agony which they shall not
be able to bear and they shall not be able to stand. Some
people would say to the others: Don you see in which
trouble you are? Don't you see what (misfortune) has
overtaken you? Why don't you find one who should intercede
for you with your Lord? Some would say to the others: Go
to Adam. And they would go to Adam and say: O Adam, thou
art the father of mankind. Allah created thee by His own
Hand and breathed in thee of His spirit and ordered the
angels to prostrate before thee. Intercede for us with thy
Lord Don't you see in what (trouble) we are? Don't you see
what (misfortune) has overtaken us? Adam would say:
Verily, my Lord is angry, to an extent to which He had
never been angry before nor would He be angry afterward.
Verily, He forbade me (to go near) that tree and I
disobeyed Him. I am concerned with my own self. Go to
someone else; go to Noah. They would come to Noah and
would say: O Noah, thou art the first of the Messengers
(sent) on the earth (after Adam), and Allah named thee as
a" Grateful Servant," intercede for us with thy Lord.
Don't you see in what (trouble) we are? Don't you see what
(misfortune) has overtaken us? He would say: Verily, my
Lord is angry today as He had never been angry before, and
would never be angry afterwards. There had emanated a
curse from me with which I cursed my people. I am
concerned with only myself, I am concerned only with
myself; you better go to Ibrahim (peace be upon him). They
would go to Ibrahim and say: Thou art the apostle of Allah
and His Friend amongst the inhabitants of the earth;
intercede for us with thy Lord. Don't you see in which
(trouble) we are? Don't you see what (misfortune) has
overtaken us? Ibrahim would say to them: Verily, my Lord
is today angry as He had never been angry before and would
never be angry afterwards. and (Ibrahim) would mention his
lies (and then say): I am concerned only with myself, I am
concerned only with myself. You better go to someone else:
go to Moses. They would come to Moses (peace be upon him)
and say: O Moses, thou art Allah's messenger, Allah
blessed thee with His messengership and His conversation
amongst people. Intercede for us with thy Lord. Don't you
see in what (trouble) we are? Don't you see what
(misfortune) has overtaken us? Moses (peace be upon him)
would say to them: Verily. my Lord is angry as He had
never been angry before and would never be angry
afterwards. I, in fact, killed a person whom I had not
been ordered to kill. I am concerned with myself, I am
concerned with myself. You better go to Jesus (peace be
upon him). They would come to Jesus and would say: O
Jesus, thou art the messenger of Allah and thou conversed
with people in the cradle, (thou art) His Word which I-Ie
sent down upon Mary. and (thou art) the Spirit from Him;
so intercede for us with thy Lord. Don't you see (the
trouble) in which we are? Don't you see (the misfortune)
that has overtaken us? Jesus (peace be upon him) would
say: Verily, my Lord is angry today as He had never been
angry before or would ever be angry afterwards. He
mentioned no sin of his. (He simply said: ) I am concerned
with myself, I am concerned with myself; you go to someone
else: better go to Muhammad (may peace be upon him).
They would come to me and say: O Mahammad, thou art the
messenger of Allah and the last of the apostles. Allah has
pardoned thee all thy previous and later sins. Intercede
for us with thy Lord; don't you see in which (trouble) we
are? Don't you see what (misfortune) has overtaken us? I
shall then set off and come below the Throne and fall down
prostrate before my Lord; then Allah would reveal to me
and inspire me with some of His Praises and Glorifications
which He had not revealed to anyone before me. He would
then say: Muhammad, raise thy head; ask and it would be
granted; intercede and intercession would be accepted I
would then raise my head and say: O my Lord, my people, my
people. It would be said: O Muhammad, bring in by the
right gate of Paradise those of your people who would have
no account to render. They would share with the people
some other door besides this door. The Holy Prophet then
said: By Him in Whose Hand is the life of Muhammad, verify
the distance between two door leaves of the Paradise is as
great as between Mecca and Hajar, or as between Mecca and
Busra.
It is reported on the authority of Abu Huraira that
there was placed before the Messenger of Allah a cup of
soft bread, soup and meat. He took part of the foreleg
which he liked most. He sliced (with his teeth) a slice
(out of that) and said: I would be the leader of mankind
on the Day of Resurrection. He then sliced (that meat) for
the second time and said: I am the leader of mankind on
the Day of Resurrection. When he saw that his companions
did not ask him (about this assertion) he said: Why don't
you say: How would that be? They said: How would be it,
Messenger of Allah? He said: People would stand before the
Lord of the worlds. And the rest of the hadith was
narrated like the one transmitted by Abu Hayyan, on the
authority of Abu Zur'a, and in the story of Ibrahim, this
addition was made. He said and made mention of his words
with regard to the star: This is my Lord. And his words
with regard to their gods: But the big among them has done
that. And his words: I am ailing. He (the Holy Prophet)
said: By Him in Whose Hand is the life of Muhammad, the
distance between two leaves of the door from their
supporting frames is as the distance between Mecca and
Hajar or Hajar and Mecca. I do not remember how he said it
(whether Mecca and Hajar or Hajar and Mecca).
It is narrated on the authority of Abu Huraira and
Hudhaifa that the Messenger of Allah (may peace be upon
him) said: Allah, the Blessed and Exalted, would gather
people. The believers would stand till the Paradise would
be brought near them. They would come to Adam and say: O
our father, open for us the Paradise. He would say: What
turned ye out from the Paradise was the sin of your father
Adam. I am not in a position to do that; better go to my
son Ibrahim, the Friend of Allah. He (the Holy Prophet)
said: He (Ibrahim) would say: I am not in a position to do
that. Verily I had been the Friend (of Allah) from beyond,
beyond; you better approach Moses (peace be upon him) with
whom Allah conversed. They would come to Moses (peace be
upon him), but he would say: I am not in a position to do
that; you better go to Jesus, the Word of Allah and His
Spirit. Jesus (peace be upon him) would say: I am not in a
position to do that. So they would come to Mubammad (may
peace be upon him). He would then be permitted (to open
the door of Paradise). Trust worthiness and kinship would
be despatched, and these would stand on the right and left
of the Path and the first of you would pass with (the
swiftness) of lightning. He (the narrator) said: I said, O
thou who art far dearer to me than my father and my mother
I which thing is like the passing of lightning? He said:
Have you not seen lightning, how it passes and then comes
back within the twinkling of an eye? Then (they would
pass) like the passing of the wind, then like the passing
of a bird, and the hastening of persons would be according
to their deeds, and your Apostle would be standing on the
Path saying: Save, O my Lord, save. (The people would go
on passing) till the deeds of the servants would be
failing in strength, till a man would come who would find
it hard to go along (that Path) but crawlingly. He (the
narrator) said: And on the sides of the Path hooks would
be suspended ready to catch anyone whom these would be
required (to catch). There would be those who would
somehow or other succeed in trasversing that Path and some
would be piled up in Hell. By Him in Whose Hand is the
life of Abu Huraira it would take one seventy years to
fathom the depth of Hell.
Chapter 84: PERTAINING TO THE WORDS OF THE
APOSTLE OF ALLAH (MAY PEACE BE UPON HIM):" I WOULD BE THE
FIRST AMONG PEOPLE TO INTERCEDE IN THE PARADISE AND AMONG
THE APOSTLES I WOULD HAVE THE LARGEST FOLLOWING"
Anas b. Malik reported: The Messenger of Allah (may
peace be upon him) said: I would be the first among people
to intercede in the Paradise and amongst the apostles I
would have the largest following (on the Day of
Resurrection).
Anas b. Malik reported: The Messenger of Allah (may
peace be upon him) said: Amongst the apostles I would have
the largest following on the Day of Resurrec tion, and I
would be the first to knock at the door of Paradise.
Anas b. Malik said: The Apostle of Allah (may peace be
upon him) said: I would be the first intercessor in the
Paradise and no apostle amongst the apostles has been
testified (by such a large number of people) as I have
been testified. And verily there woald be an apostle among
the apostles who would be testified to by only one man
from his people.
Anas b. Malik reported: The Messenger of Allah (may
peace be upon him) said: I will come to the gate of
Paradise on the Day of Resurrection. and would seek its
opening. and the keeper would say: Who art thou? I would
say: Muhammad. He would then say: It is for thee that I
have been ordered, and not to open it for anyone before
thee.
Abu Huraira reported: Verity the Messenger of Allah
(may peace be upon him) said: There is for every apostle a
(special) prayer with which he would pray. I wish I could
reserve, my prayer for intercession of my Ummah on the Day
of Resurrection.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said: There is for every apostle a prayer,
and I intend (if Allah so willed) that I would reserve my
prayer for the intercession of my Ummah on the Day of
Resurrection.
Amr b. Abu Sufyan reported: Abu Huraira said to Ka'b
al-Ahbar that the Apostle of Allah (may peace be upon him)
had said: For every apostle there Is a (special) prayer by
which he would pray (to his Lord). I, however, intend (if
Allah so willed) that I would reserve my prayer for the
intercession of my Ummah on the Day of Resurrection. Ka'b
said to Abu Huraira: Did you hear this from the Messenger
of Allah (may peace be upon him)? Abu Huraira said: Yes.
Abu Huraira said: The Prophet of Allah (may peace be
upon him) said: There is for every apostle a prayer which
is granted, but every prophet showed haste in his prayer.
I have, however, reserved my prayer for the intercession
of my Ummah on the Day of Resurrection, and it would be
granted, if Allah so willed, in case of everyone amongst
my Ummah provided he dies without associating anything
with Allah.
Abu Huraira said: The Messenger of Allah (may peace be
upon him) said: Every Messenger is endowed with a prayer
which is granted and by which he would (pray to his Lord)
and it would he granted for him. I have, however, reserved
my prayer for the intercession of my Ummab on the Day of
Resurrection.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said: There was for every apostle a prayer
with which he prayed for his Ummah and it was granted to
him; but I wish, if Allah so wills, to defer my prayer for
the intercession of my Ummah on the Day of Resurrection.
Anas b. Malik reported: Verily the Apostle of Allah
(may peace be upon him) said: There is for every apostle a
prayer with which he prays (to Allah) for his Ummah. I
have reserved my prayer for the intercession of my Ummah
on the Day of Resurrection.
Mis'ar transmitted it with the same chain of narrators
from Qatada except that in the hadith narrated by Waki'
(the Prophet) said:" He was endowed," and in the hadith
reported by Abu Usama (the words are):" It is reported
from the Apostle of Allah (may peace be upon him)."
Muhammad b. 'Abd al-A'la reported it to me: Mu'tamir
narrated to us on the authority of his father who
transmitted it liom Anas that verity the Apostle of Allah
(may peace be upon him) said, and then narrated the hadith
like the one transmitted by Qatada on the authority of
Anas.
Abu Zubair heard Jabir b. Abdullah reporting it from
the Apostle of Allah (may peace be upon him): For every
apostle was a prayer with which he prayed (to his Lord)
for his Ummah, but I have reserved my prayer for the
intercession of my Ummah on the Day of Resurrection.
Chapter 85: PRAYER OF THE APOSTLE (MAY PEACE BE
UPON HIM) FOR HIS UMMAH AND HIS BEING MOVED TO TEARS ON
ACCOUNT OF HIS AFFECTION FOR THEM
'Abdullah b. Amr b. al-'As reported: Verily the Apostle
of Allah (may peace be upon him) recited the words of
Allah, the Great and Glorious, that Ibrahim uttered. My
Lord! lo! they have led many of mankind astray:" But whoso
followeth me, he verily is of me" (al-Qur'an, xiv. 35) and
Jesus (peace be upon him) said:" If thou punisheth them,
lo! they are Thy slaves, and if Thou forgiveth them-verily
Thou art the Mighty, the Wise" (al-Qur'an, v 117). Then he
raised his hands and said: O Lord, my Ummah, my Ummah, and
wept; so Allah the High and the Exalted said: O Gabriel,
go to Muhammad (though your Lord knows it fully well) and
ask him: What makes thee weep? So Gabriel (peace be upon
him) came to him and asked him, and the Messenger of Allah
(may peace be upon him) informed him what he had said
(though Allah knew it fully well). Upon this Allah said: O
Gabriel, go to Muhammad any say: Verily We will please
thee with regard to your Ummah and would not displease
thee.
Chapter 86: HE WHO DIED WITH UNBELIEF WOULD BE
(THROWN) INTO THE FIRE, INTERCESSION WOULD BE OF NO AVAIL TO
HIM AND THE RELATIONSHIP OF HIS FAVOURITES WOULD NOT BENEFIT
HIM
Anas reported: Verily, a person said: Messenger of
Allah, where is my father? He said: (He) is in the Fire.
When he turned away, he (the Holy Prophet) called him and
said: Verily my father and your father are in the Fire.
Chapter 87: REGARDING THE WORDS OF ALLAH:" AND
WARN THY NEAREST KINDRED"
Abu Huraira reported: When this verse was revealed:"
And warn thy nearest kindred (al-Qur'an, xxvi. 214), the
Messenger of Allah (may peace be upon him) called the
Quraish; so they gathered and he gave them a general
warning. Then he made a particular (reference to certain
tribes) and said: O sons of Ka'b b. Luwayy, rescue
yourselves from the Fire; O sons of Murra b. Ka'b, rescue
yourselves from the Fire: O sons of Abd Shams, rescue
yourselves from the Fire; 0 sons of Abd Manaf rescue
yourselves from the Fire; O sons of Hashim, rescue
yourselves from the Fire; 0 sons of Abd al-Muttalib,
rescue yourselves from the Fire; O Fatimah, rescue thyself
from the Fire, for I have no power (to protect you) from
Allah in anything except this that I would sustain
relationship with you.
The same hadith is narrated by Ubaidallah b. Umar
al-Qawariri from Abu 'Uwana, who transmitted it to 'Abd
al-Malik b. 'Umair on the same chain of transmitter and
the hadith of Jarir is more perfect and comprehensive.
It is narrated on the authority of 'A'isha that when
this verse was revealed:" And warn thy nearest kindred,"
the Messenger of Allah (may peace be upon him) stood up on
Safa' and said: O Fatima, daughter of Muhammad. O Safiya,
daughter of 'Abd al-Muttalib, O sons of 'Abd al-Muttalib.
I have nothing which can avail you against Allah; you may
ask me what you want of my worldly belongings.
Abu Huraira reported: When (this verse) was revealed to
him:" Warn your nearest kinsmen." the Messenger of Allah
(may peace be upon him) said: O people of Quraish, buy
yourselves from Allah, I cannot avail you at all against
Allah; O sons of Abd al-Muttalib. I cannot avail you at
all against Allah; 0 Abbas b. 'Abd al- Muttalib, I cannot
avail you at all against Allah; O Safiya (aunt of the
Messenger of Allah), I cannot avail you at all against
Allah; 0 Fatima, daughter of Muhammad, ask me whatever you
like, but I cannot avail you at all against Allah.
This hadith is narrated from the Apostle (may peace be
upon him) by another chain of narrators, 'Amr al-Naqid,
Mu'awiya b. 'Amr, Abdullah b. Dhakwan, A'raj on the
authority of Abu Huraira.
Qabisa b. al-Mukhariq and Zuhair b. 'Amr reported: When
this verse was revealed:" And warn thy nearest kindred,"
the Apostle of Allah (may peace be upon him) set off
towards a rock of the hill and ascended the highest of the
rocks and then called: 0 sons of 'Abd Manaf! I am a
warner; my similitude and your similitude is like a man
who saw the enemy and went to guard his people, but, being
afraid they might get there before him, he shouted: Be on
your guard!
This hadith is narrated from the Apostle of Allah (may
peace be upon him) by another chain of narrators, Muhammad
b. Abd al-A'la, Mu'tamir, Abu 'Uthman, Zuhair b. 'Amr,
Qabisa b. Mukhariq.
It is reported on the authority of Ibn 'Abbas that when
this verse was revealed:" And warn thy nearest kindred"
(and thy group of selected people among them) the
Messenger of Allah (may peace be upon him) set off till he
climbed Safa' and called loudly: Be on your guard! They
said: Who is it calling aloud? They said: Muhammad. They
gathered round him, and he said: O sons of so and so, O
sons of so and so, O sons of 'Abd Manaf, O sons of 'Abd
al-Muttalib, and they gathered around him. He (the
Apostle) said: If I were to inform you that there were
horsemen emerging out of the foot of this mountain, would
you believe me? They said: We have not experienced any lie
from you. He said: Well, I am a warner to you before a
severe torment. He (the narrator) said that Abu Lahab then
said: Destruction to you! Is it for this you have gathered
us? He (the Holy Prophet) then stood up, and this verse
was revealed:" Perish the hands of Abu Lahab, and he
indeed perished" (cxi. 1). A'mash recited this to the end
of the Sura.
This hadith was narrated by A'mash on the authority of
the same chain of narrators and he said: One day the
Messenger of Allah (may peace be upon him) climbed the
hill of Safa' and said: Be on your guard, and the rest of
the hadith was narrated like the hadith transmitted by
Usama; he made no mention of the revelation of the verse:"
Warn thy nearest kindred."
Chapter 88: INTERCESSION OF THE MESSENGER OF
ALLAH (MAY PEACE BE UPON HIM) FOR ABU TALIB AND SOME
REMISSION FOR HIM ON THIS ACCOUNT
It is reported on the authority of 'Abbas b. Abd
al-Muttalib that he said: Messenger of Allah, have you
benefited Abu Talib in any way for he defended you and was
fervent in your defence? The Messenger of Allah (may peace
he upon him) said: Yes; he would be in the most shallow
part of the Fire: and but for me he would have been in the
lowest part of Hell.
Abdullah b. al-Harith reported: I heard Abbas say: I
said: Messenger of Allah, verily Abu Talib defended you
and helped you; would it be beneficial for him? He (the
Holy Prophet) said: Yes; I found him in the lowest part of
the Fire and I brought him to the shallow part.
This hadith is narrated from the Apostle (may peace be
upon him) like one narrated by Abu 'Uwana on the authority
of the chain of transmitters like Muhammad b. Hatim, Yahya
b. Sa'id, Abu Sufyan, 'Abbas b. 'Abd al-Muttalib and
others.
Abu Sa'id al-Khudri reported: A mention was made of his
uncle Abu Talib before the Messenger of Allah (may peace
be upon him) He said: My intercession may benefit him on
the Day of Resurrection and he may be placed in the
shallow part of the Fire which would reach his ankles and
his brain would be boiling.
Abu Sa'id al-Khudri reported: Verily, the Messenger of
Allah (may peace be upon him) said: The least tormented of
the inhabitants of the Fire would be he who would wear two
shoes of Fire and his brain would boil on account of the
heat of the shoes.
Ibn 'Abbas reported: The Prophet (may peace be upon
him) said: Among the inhabitants of the Fire Abu Talib
would have the least suffering, and he would be wearing
two shoes (of Fire) which would boil his brain.
Nu'man b. Bashir was delivering an address and saying:
I heard the Messenger of Allah (may peace be upon him)
say: the least suffering for the inhabitants of Hell on
the Day of Resurrection would be for the man under whose
soles would be placed two embers and his brain would boil
on account of them.
Nu'man b. Bashir reported: The Messenger of Allah (may
peace be upon him) said: Verily the least suffering for
the inhabitants of Fire would be for him who would have
two shoes and two laces of Fire (on his feet), and with
these would boil his brain as boils the cooking vessel,
and he would think that he would not see anyone in a more
grievous torment than him, whereas he would be in the
least torment.
Chapter 89: PROOF IN SUPPORT OF THE FACT THAT HE
WHO DIED IN UNBELIEF HIS DEED WOULD NOT BE OF ANY AVAIL TO
HIM
'A'isha reported: I said: Messenger of Allah, the son
of Jud'an established ties of relationship, fed the poor.
Would that be of any avail to him? He said: It would be of
no avail to him as he did not ever say: O my Lord, pardon
my sins on the Day of Resurrection.
Chapter 90: FRIENDSHIP WITH BELIEVERS AND
DISSOCIATION WITH NON-BELIEVERS AND SEVERANCE FROM THEM
'Amr b. 'As reported: I heard it from the Messenger of
Allah (may peace be upon him) quite audibly and not
secretly: Behold! the posterity of my fathers, that is, so
and so, are not my friends. Verily Allah and the pious
believers are my friends.
Chapter 91: THE ADMITTANCE INTO PARADISE OF A
GROUP OF MUSLIMS WITHOUT RENDERING ANY ACCOUNT AND SUFFERING
PUNISHMENT (TORMENT)
It is narrated on the authority of Abu Huraira that the
Apostle of Allah (may peace be upon him) said: Seventy
thousand (persons) of my Ummah would enter Paradise
without rendering an account. Upon this a person said:
Messenger of Allah. pray to Allah that He make me one of
them. He (the Holy Prophet) said: O Allah! make him one of
them. Then another stood up and said: Messenger of Allah,
pray to Allah that He make me one of them. He (the Holy
Prophet) said: 'Ukkasha has preceded you in this matter.
Muhammad b. Ziyad reported: I heard Abu Huraira narrate
this: I heard it from the Messenger of Allah (may peace be
upon him) saying a hadith like one narrated by al-Rabi'.
Abu Huraira reported: I heard it from the Messenger of
Allah (may peace be upon him) saying: A group of my Ummah
consisting of seventy thousand persons would enter
Paradise; their faces would be as bright as the brightness
of the full moon. Abd Huraira said: 'Ukkasha b. Mihsan
al-Asadi then stood up wrapping the blanket around him and
said: Messenger of Allah, supplicate (before) Allah that
He should make me one among them. Upon this the Messenger
of Allah (may peace be upon him) said: O Allah, make him
among them. Then stood up a man from the Ansa and said:
Messenger of Allah, pray to Allah that He should make me
one among them. The Messenger of Allah (may peace be upon
him) said: 'Ukkasha has preceded you in this matter.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said: Seventy thousand (persons) would enter
Paradise as one group and among them (there would be
people) whom faces would be bright like the moon.
It is reported on the authority of 'Imran that the
Apostle of Allah (may peace be upon him) said: Seventy
thousand people of my Ummah would be admitted into
Paradise without rendering any account. They (the
companions) said: Who would be of those (fortunate
persons)? He (the Holy Prophet) said: Those who do not
cauterise and practise charm, but repose trust in their
Lord, 'Ukkasha then stood up and said: Supplicate (before)
Allah that He should make me one among them. He (the Holy
Prophet) said: Thou art one among them He (the narrator)
said: A man stood up and said: Apostle of Allah,
supplicate (before) Allah that He should make me one among
them. He (the Holy Prophet said: 'Ukkasha has preceded you
(in this matter).
'Imran b. Husain reported: Verily the Messenger of
Allah (may peace be upon him) said: Seventy thousand men
of my Ummah would enter Paradise without rendering
account. They (the companions of the Holy Prophet) said:
Who would be those, Messenger of Allah? He (the Holy
Prophet) said: They would be those who neither practise
charm, not take omens, nor do they cauterise, but they
repose their trust in their Lord.
Abu Hazim narrated it on the authority of Ibn Sa'd that
the Messenger of Allah (may peace be upon him) said:
Seventy thousand persons or seven hundred thousand persons
(Abu Hazim does not remember the exact number) would enter
Paradise holding and supporting one another, and the first
among them would not enter till the last among them would
enter (therein) ; (they would enter simultaneously) and
their faces would be bright like the full moon.
Husain b. 'Abd al-Rahman reported: I was with Sa'id b.
Jubair when he said: Who amongst you saw a star shooting
last night? I said: It was I; then I said: I was in fact
not (busy) in prayer, but was stung by a scorpion (and
that is the reason why I was awake and had a glimpse of
the shooting star). He said: Then what did you do? I said:
I practised charm. He said: What urged you to do this? I
said: (I did this according to the implied suggestion) of
the hadith which al-Shu'ba narrated. He said: What did
al-Shu'ba narrate to you? I said: Buraida b. Husaib
al-Aslami narrated to us. The charm is of no avail except
in case of the (evil influence) of an eye or the sting of
a scorpion. He said: He who acted according to what he had
heard (from the Holy Prophet) acted rightly, but Ibn
'Abbas narrated to us from the Apostle of Allah (may peace
be upon him) that he said: There were brought before me
the peoples and I saw an apostle and a small group (of his
followers) along with him, another (apostle) and one or
two persons (along with him) and (still another) apostle
having no one with him. When a very large group was
brought to me I conceived as if it were my Ummah. Then it
was said to me: It is Moses and his people. You should
look at the horizon, and I saw a very huge group. It was
again said to me: See the other side of the horizon, and
there was (also) a very huge group. It was said to me:
This is your Ummah, and amongst them there were seventy
thousand persons who would be made to enter Paradise
without rendering any account and without (suffering) any
torment. He then stood up and went to his house. Then the
people began to talk about the people who would be
admitted to Paradise without rendering any account and
without (suffering) any torment. Some of them said: They
may be those who (have had the good fortune of living) in
the company of the Messenger of Allah (may peace be upon
him) and some of them said: They be those who were born in
Islam and did not associate anything with Allah. Some
people mentioned other things. Thereupon came forth the
Messenger of Allah (may peace be upon him) before them and
he said: What was that which you were talking about? They
informed him. He said: They are those persons who neither
practise charm, nor ask others to practise it, nor do they
take omens, and repose their trust in their Lord. Upon
this 'Ukkasha b. Mihsan stood up and said: Supplicate for
me that He should make me one among them. Upon this he
(Messenger of Allah) said: Thou are one among them. Then
another man stood up and said: Supplicate before Allah
that He should make me one among them. Upon this he said:
'Ukkisha has preceded you.
Ibn 'Abbas reported: The Messenger of Allah (may peace
be upon him) said: Peoples would be presented to me (on
the Day of Resurrection), and then the remaining part of
the hadith was narrated like the one transmitted by
Hushaim, but he made no mention of the first portion.
Chapter 92: THIS UMMAH (UMMAH OF ISLAM) WOULD
CONSTITUTE HALF OF THE INHABITANTS OF PARADISE
Abdullah b. Mas'ud reported: The Messenger of Allah
(may peace be upon him) addressing us said: Aren't you
pleased that you should constitute one-fourth of the
inhabitants of Paradise? He (the narrator) said: We
glorified (our Lord, i. e. we called aloud Allah-o Akbar,
Allah is the Greatest). He, then, again said: Aren't you
pleased that you should constitute one-third of the
inhabitants of Paradise? He (the narrator) said: We
glorified (our Lord) and he (the Holy Prophet) then again
said: I hope that you would constitute half of the
inhabitants of Paradise and I shall explain to you its
(reason). The believers among the unbelievers would not be
more than a white hair on (the body of a) black ox or a
black hair on (the body of a) white ox.
'Abdullah (b. Mas'ud) reported: We, about forty men,
were with the Messenger of Allah (may peace be upon him)
in a camp when he said: Aren't you pleased that they
should constitute one-fourth of the inhabitants of
Paradise? He (the narrator) said: Yes. He (the Holy
Prophet) again said: Aren't you pleased that you should
constitute one-third of the inhabitants of Paradise? They
said: Yes. Upon this he again said: By Him in Whose Hand
is my life, I hope that you would constitute one-half of
the inhabitants of Paradise and the reason is that no one
would be admitted into Paradise but a believer and you are
no more among the polytheists than as a white hair on the
skin of a black ox or a black hair on the skin of a red
ox.
Abdullah b Mas'ud reported: The Messenger of Allah (may
peace be upon him) addressed us and then supported his
back (by reclining) against a leather tent and said:
Behold, no one but a believing person would enter
Paradise. O Allah, (see) have I conveyed (it not)? 0
Allah, be witness (to it that I have conveyed it). (Then
addressing the companions) he said: Don't you like that
you should constitute one-fourth of the inhabitants of
Paradise? We said: Yes, Messenger of Allah. He again said:
Don't you like that you should constitute one-third of the
inhabitants of Paradise? They said: Yes, Messenger of
Allah. He said: I hope that you would constitute one- half
of the inhabitants of Paradise and you would be among the
peoples of the world, like a black hair on (the body of) a
white ox or like a white hair on the body of a black ox.
Abu Sa'id reported: The Messenger of Allah (may peace
be upon him) said: Allah, the High and Glorious, would
say: O Adam I and he would say: At Thy service, at thy
beck and call, O Lord, and the good is in Thy Hand. Allah
would say: Bring forth the group of (the denizens of)
Fire. He (Adam) would say: Who are the denizens of Hell?
It would be said: They are out of every thousand nine
hundred and ninety-nine. He (the Holy Prophet) said: It is
at this juncture that every child would become
white-haired and every pregnant woman would abort and you
would see people in a state of intoxication, and they
would not be in fact intoxicated but grievous will be the
torment of Allah. He (the narrator) said: This had a very
depressing effect upon them (upon the companions of the
Holy Prophet) and they said: Messenger of Allah, who
amongst us would be (that unfortunate) person (who would
be doomed to Hell)? He said: Good tidings for you, Yajuj
Majuj would be those thousands (who would be the denizens
of Hell) and a person (selected for Paradise) would be
amongst you. He (the narrator) further reported that he
(the Messenger of Allah) again said: By Him in Whose Hand
is thy life, I hope that you would constitute one-fourth
of the inhabitants of Paradise. We extolled Allah and we
glorified (Him). He (the Holy Prophet) again said: BY Him
in Whose Hand is my life, I wish you would constitute
one-third of the inhabitants of Paradise. We extolled
Allah and Glorified (Him). He (the Holy Prophet) again
said: By Him in Whose Hand is my life, I hope that you
would constitute half of the inhabitants of Paradise. Your
likeness among the people is the likeness of a white hair
on the skin of a black ox or a strip on the foreleg of an
ass.
The same hadith has been narrated from A'mash on the
authority of the same chain of transmitters with the
exception of these words: You would be no more among men
(on the Day of Resurrection) but like a white hair on (the
body of) a black ox, or like a black hair on (the body of)
a white ox, and he made no mention of: a strip on the
foreleg of an ass.
EPILOGUE
Before we close the" Kitab-ul-Iman," it seems necessary
to bring a few facts before our readers. This book deals
with the beliefs, i. e. those unseen realities which we have
a strong yearning to comprehend, but which elude the grasp
of our senses.
Every person, who is endowed with consciousness, is
instinctively impelled to know whence he came and where he
would return. What would become of him after crossing the
bar of life? Is the short span of this wordly life the
culmination of all his hopes and desires and nothing remains
after it? These are the questions which agitate the mind of
every man, whether he is a believer or a non-believer,
whether he is a monotheist or a polytheist or an atheist. We
cannot silence the echoes of our souls by simply saying that
nothing can be said with certainty about them. The mind
yearns for definite and satisfactory answers to all of them.
That is what is embedded in our very nature and so long as
we are human beings we cannot afford to ignore them. We
approach scientists for the solution of these spiritual
problems of ours which have a direct bearing on our social
life, but scientists have no definite answers to give since
they are concerned only with observable facts, that is to
say, the optically present source of sensation, which forms
only a fraction of man's life and the vast sea of" unseen
world" lies hidden before them. That is the reason why even
a scientist has to fall back upon chance-a very imortant
admission as to the limits of the so-called scientific
knowledge and the possibility of another knowledge unknown
to science and altogether different from that with the help
of which we observe physical phenomena and their laws.
Moreover, the scientific method cannot help us solve the
problem of" whence" and" whither". There is always an urge
in our hearts to peep across this life hemmed in by space
and time and find out our ultimate destiny. Since science
deals with" actual," with what is here and now, particularly
what can be comprehended with the helpof senses, there is
inherent in science a natural tendency to assure that man,
too, like inanimate matter, is a bubble that bursts and a
vision that fades. If we take this view of man, which is the
inevitable conclusion of the so-called" scientific inquiry,"
the whole of human life in which man plays such a prominent
role becomes a meaningless riddle, for he is denied the
existence of spiritual yearning in him which is nothing but
a sort of cruel joke with man." Life," says Dr Muhammad
Iqbal (Reconstruction of Religious Thought in Islam, pp
50-1)," with its intense feeling of spontaneity constitutes
a centre of indetermination, and thus falls outside, the
domain of necessity... The biologist who seeks a mechanical
explanation of life is led to do so because he confines his
study to the lower forms of life whose behaviour discloses
resemblances to mechanical action. If he studies life as
manifested in himself, i. e., his own mind freely choosing,
rejecting, reflecting, surveying the past and the present,
and dynarnically imagining the future. he is sure to be
convinced of the inadequacy of his mechancal concepts."
The observable facts or, in other words, the physical
entities form only a part of the Reality. On how to know and
comprehend the other parts which concern us more intimately
than the physical entities. science has nothing definite to
say except a meaningful silence which betrays its natural
limitation in solving these vital problems of life.
Psychology, too, is inherently incompetent to comprehend
the unseen Realities of the universe. Life, as we all know.
is a great mystery everrin its biological aspects; how
mysterious it is in its spiritual and moral aspects, we
cannot imagine. Psychology has been-able to grope in the
darkness of unconscious and, ub-conscious chambers and has
not been able to bring into light the secrets of the human
soul." Psychology," says Waiter Leibrecht (Religion and
Culture, p. 33)," can show us what man is not. It cannot
tell us what man, each one of us, is. The legitimate aim of
psychology is the negative, the removal of distortions and
illusions, but not the positive, the full and complete
knowledge of human being." The fact is that human knowledge
and intellect, in spite of their boastful claims, are by
nature so much handicapped that they, unaided by revelation,
cannot in any way comprehend the unseen Realities. What the
intellect at the most can do is to transform the sense-data
into conceptual forms, but it has to depend ultimately upon
experience and is, therefore, subjected to the same
limitations to which the knowledge of pysical sciences is
subjected." The intellect," say Ibn Khaldun, is a correct
scale. Its indications are completely certain and in no way
wrong. However, the intellect should not be used to weigh
such matters as the oneness of God, the Hereafter, the truth
of prophecy, the real character of Divine Attributes, or
anything else that lies beyond the level of the intellect.
That would mean to aspire for the impossible. One might
compare it with a man who sees a scale in which gold is
being weighed, and wants to weigh mountains in it. This (the
fact that it is impossible) does not prove that the
indications of the scale are not true (when it is used for
its proper purpose). However, there is a limit at which
intellect must stop. It cannot go beyond its own level" (The
Muqaddimah, translated by Franz Rosenthal, Vol. III. p. 38).
What a man in the cold regions of an arid intellectualism
can, at his best, infer is only the existence of a Prime
Cause, but to far as His Attributes, His will, His behaviour
with humanity and His Creation, and our relation with Him
are concerned. Intellect has nothing positive to say. It is
at this stage that man instinctively feels the need of an
agency which shoure provide him authentic information about
unseen rmuties of life. This agencv is known as Prophethoud.
The Great Lord, Who has provided man with materiaf resources
for the satisfaction of his macerial needs, has also made
suitable arrangements to acquaint us fully with the Unseen
Realities which our souls yearn to know. This knowledge of
the Unseen is vouchsafed to us through His trusted
Messengers (prophets). This is an immense savour from our
Lord, immeasurably more valuable then the material resources
for, without it, human souls would have suffered the pangs
of privation and would have ultimately died. The Qur'an
says:
All praise is due to Allah. Who guided us to this. And we
would not have found the way if Allah had not guided us.
Certainly the Messengers of our Lord brought the Truth (vii.
43).
Just as the information of the Holy Prophet pertaining to
our worldly life is perfectly correct judged by any
standard, in the same way his revelations concerning the
Unseen. e. g. the Day of Resurrection, Paradise and Hell,
will also be perfectly true. because he As Amin. the
Truthful. We should, however, bear in mind that since we are
living in a world of senses it is, therefore, through
sensory experiences that we comprehend it. A man's mind is
so much hemmed in by space and time and his vision is so
much limited by the material aspects of his life that it is
only through material concepts that his mind is led to the
knowledge of the Unseen. That is the reason why one can
easily find frequent use of metaphors and similes in the
language of the Holy Prophet as be explained the Unseen
Realities of existence. These are not myths, but the Great
undeniable Truths which our souls yearn to know, affirm and
believe. but which our own intelligence fails to comprehend
It is narrated on the authority of Yahya b. Ya'mur that
the first man who discussed about Qadr (Divine Decree) in
Basra was Ma'bad al-Juhani. I along with Humaid b.
'Abdur-Rahman Himyari set out for prilgrimage or for
'Umrah and said: Should it so happen that we come into
contact with one of the Companions of the Messenger of
Allah (peace be upon him) we shall ask him a bout what is
talked about Taqdir (Division Decree). Accidentally we
came across Abdullah ibn Umar ibn al-Khattab, while he was
entering the mosque. My companion and I surrounded him.
One of us (stood) on his right and the other stood on his
left. I expected that my companion would authorize me to
speak. I therefore said: Abu Abdur Rahman! there have
appeared some people in our land who recite the Holy
Qur'an and pursue knowledge. And then after talking about
their affairs, added: They (such people) claim that there
is no such thing as Divine Decree and events are not
predestined. He (Abdullah ibn Umar) said: When you happen
to meet such people 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 swore by Him (the Lord) (and said): If any one of
them (who does not believe in the Divine Decree) had with
him gold equal to the bulk of (the mountain) Uhud and
then, it (in the way of Allah), Allah would not accept it
unless he affirmed his faith in Divine Decree. He further
said: My father, Umar ibn al-Khattab, told me: One day we
were sitting in the company of Allah's Apostle (peace be
upon him) when there appeared before us a man dressed in
pure white clothes, his hair extraordinarily black. There
were no signs of travel on him. None amongst us recognized
him. At last he sat with the Apostle (peace be upon him)
He knelt before him placed his palms on his thighs and
said: Muhammad, inform me about al-Islam. The Messenger of
Allah (peace be upon him) said: Al-Islam implies that you
testify that there is no god but Allah and that Muhammad
is the messenger of Allah, and you establish prayer, pay
Zakat, observe the fast of Ramadan, and perform pilgrimage
to the (House) if you are solvent enough (to bear the
expense of) the journey. He (the inquirer) said: You have
told the truth. He (Umar ibn al-Khattab) said: It amazed
us that he would put the question and then he would
himself verify the truth. He (the inquirer) said: Inform
me about Iman (faith). He (the Holy Prophet) replied: That
you affirm your faith in Allah, in His angels, in His
Books, in His Apostles, in the Day of Judgment, and you
affirm your faith in the Divine Decree about good and
evil. He (the inquirer) said: You have told the truth. He
(the inquirer) again said: Inform me about al-Ihsan
(performance of good deeds). He (the Holy Prophet) said:
That you worship Allah as if you are seeing Him, for
though you don't see Him, He, verily, sees you. He (the
enquirer) again said: Inform me about the hour (of the
Doom). He (the Holy Prophet) remarked: One who is asked
knows no more than the one who is inquiring (about it). He
(the inquirer) said: Tell me some of its indications. He
(the Holy Prophet) said: That the slave-girl will give
birth to her mistress and master, that you will find
barefooted, destitute goat-herds vying with one another in
the construction of magnificent buildings. He (the
narrator, Umar ibn al-Khattab) said: Then he (the
inquirer) went on his way but I stayed with him (the Holy
Prophet) for a long while. He then, said to me: Umar, do
you know who this inquirer was? I replied: Allah and His
Apostle knows best. He (the Holy Prophet) remarked: He was
Gabriel (the angel). He came to you in order to instruct
you in matters of religion.
It is narrated on the authority of Yahya b. Ya'mur that
when Ma'bad discussed the problem pertaining to Divine
Decree, we refuted that. He (the narrator) said: I and
Humaid b. Abdur-Rahman Himyari argued. And they carried on
the conversation about the purport of the hadith related
by Kahmas and its chain of transmission too, and there is
some variation of words.
It is narrated on the authority of Yahya b. Ya'mur and
Humaid b. 'Abdur-Rahman that they said: We met Abdullah b.
'Umar and we discussed about the Divine Decree, and what
they talked about it and he narrated the hadith that has
been transmitted by 'Umar (may Allah be pleased with him)
from the Apostle (may peace be upon him). There is a
slight variation in that.
Chapter 2: WHAT IS IMAN AND WHAT ARE ITS
CHARACTERISTICS
Abu Huraira reported: One day the Messenger of Allah
(may peace be upon him) appeared before the public that a
man came to him and said: Prophet of Allah, (tell me) what
is Iman. Upon this he (the Holy Prophet) replied: That you
affirm your faith in Allah, His angels, His Books, His
meeting, His Messengers and that you affirm your faith in
the Resurrection hereafter. He (again) said: Messenger of
Allah, (tell me) what does al-Islam signify. He (the Holy
Prophet) replied: Al-Islam signifies that you worship
Allah and do not associate anything with Him and you
establish obligatory prayer and you pay the obligatory
poor-rate (Zakat) and you observe the fast of Ramadan. He
(the inquirer) again said: Messenger of Allah, what does
al-Ihsan imply? He (the Holy Prophet) replied: That you
worship Allah as if you are seeing Him, and in case you
fail to see Him, then observe prayer (with this idea in
your mind) that (at least) He is seeing you. He (the
inquirer ) again said: Messenger of Allah, when would
there be the hour (of Doom)? He (the Holy Prophet)
replied: The one who is asked about it is no better
informed than the inquirer. I, however, narrate some of
its signs (and these are): when the slave-girl will give
birth to he master, when the naked, barefooted would
become the chiefs of the people - these are some of the
signs of (Doom). (Moreover) when the shepherds of the
black (camels) would exult themselves in buildings, this
is one of the signs of (Doom). (Doom) is one of the five
(happenings wrapped in the unseen) which no one knows but
Allah. Then he (the Messenger of Allah) recited (the
verse):" Verily Allah! with Him alone is the knowledge of
the hour and He it is Who sends (down the rain) and knows
that which is in the wombs and no person knows whatsoever
he shall earn tomorrow, and a person knows not in
whatsoever land he shall die. Verily Allah is Knowing,
Aware. He (the narrator, Abu Huraira) said: Then the
person turned back and went away. The Messenger of Allah
(may peace be upon him) said: Bring that man back to me.
They (the Companions of the Holy Prophet present there)
went to bring him back, but they saw nothing there. Upon
this the Messenger of Allah remarked: he was Gabriel, who
came to teach the people their religion.
This hadith is narrated to us on the authority of
Muhammad b. 'Abdullah b. Numair, on the authority of
Muhammad b. Bishr, on the authority of Abd Hayyan al-Taymi
with the exception that in this narration (instead of the
words (Iza Waladat al'amah rabbaha), the words are (Iza
Waladat al'amah Ba'laha), i, e, when slave-girl gives
birth to her master.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Ask me
(about matters pertaining to religion), but they (the
Companions of the Holy Prophet) were too much overawed out
of profound respect for him to ask him (anything). In the
meanwhile a man came there, and sat near his knees and
said: Messenger of Allah, what al-lslam is? -to which he
(the Holy Prophet) replied: You must not associate
anything with Allah, and establish prayer, pay the
poor-rate (Zakat) and observe (the fasts) of Ramadan. He
said: You (have) told the truth. He (again) said:
Messenger of Allah, what al-Iman (the faith) is? He (the
Holy Prophet) said: That you affirm your faith in Allah,
His angels, His Books, His meeting, His Apostles, and that
you believe in Resurrection and that you believe in Qadr
(Divine Decree) in all its entirety, He (the inquirer)
said: You (have) told the truth. He (again) said:
Messenger of Allah, what al-Ihsan is? Upon this he (the
Holy Prophet) said: (Al-Ihsan implies) that you fear Allah
as if you are seeing Him, and though you see Him not,
verily He is seeing you. He (the inquirer) said: You
(have) told the truth. He (the inquirer) said: When there
would be the hour (of Doom)? (Upon this) he (the
HolyProphet said: The one who is being asked about it is
no better informed than the inquirer himself. I, however,
narrate some of its signs (and these are): when you see a
slave (woman) giving birth to her master - that is one of
the signs of (Doom) ; when you see barefooted, naked, deaf
and dumb (ignorant and foolish persons) as the rulers of
the earth - that is one of the signs of the Doom. And when
you see the shepherds of black camels exult in buildings -
that is one of the signs of Doom. The (Doom) is one of the
five things (wrapped) in the unseen. No one knows them
except Allah. Then (the Holy Prophet) recited (the
folowing verse):" Verily Allah! with Him alone is the
knowledge of the hour and He it is Who sends down the rain
and knows that which is in the wombs and no person knows
whatsoever he shall earn on morrow and a person knows not
in whatsoever land he shall die. Verily Allah is Knowing,
Aware. He (the narrator, Abu Huraira) said: Then the
person stood up an (made his way). The Messenger of Allah
(may peace be upon him) said: Bring him back to me. He was
searched for, but they (the Companions of the Holy
Prophet) could not find him. The Messenger of Allah (may
peace be upon him) thereupon said: He was Gabriel and he
wanted to teach you (things pertaining to religion) when
you did not ask (them yourselves).
Chapter 3: ON PRAYER (SALAT) WHICH IS ONE OF THE
PILLARS OF ISLAM
It is reported on the authority of Talha b. 'Ubaidullah
that a person with dishevelled hair, one of the people of
Nejd, came to the Messenger of Allah (may peace be upon
him). We heard the humming of his voice but could not
fully discern what he had been saying, till he came nigh
to the Messenger of Allah (may peace be upon him). It was
then (disclosed to us) that he was asking questions
pertaining to Islam. The Messenger of Allah (may peace be
upon him) said: Five prayers during the day and the night.
(Upon this he said: Am I obliged to say any other (prayer)
besides these? He (the Holy Prophet, ) said: No, but
whatever you observe voluntarily, out of your own free
will, and the fasts of Ramadan. The inquirer said: Am I
obliged to do anything else besides this? He (the Holy
Prophet) said: No, but whatever you do out of your own
free will. And the Messenger of Allah told him about the
Zakat (poor-rate). The inquirer said: Am I obliged to pay
anything else besides this? He (the Holy Prophet) said:
No, but whatever you pay voluntarily out of your own free
will. The man turned back and was saying: I would neither
make any addition to this, nor will decrease anything out
of it. The Prophet remarked: He is successful, if he is
true to what he affirms.
Another hadith, the like of which has been narrated by
Malik (b. Anas) (and mentioned above) is also reported by
Talha b. 'Ubaidullah, with the only variation that the
Holy Prophet remarked: By his father, he shall succeed if
he were true (to what he professed), or: By his father, he
would enter heaven if he were true (to what he professed).
It is reported on the authority of Anas b. Malik that
he said: We were forbidden that we should ask anything
(without the genuine need) from the Holy Prophet. It,
therefore, pleased us that an intelligent person from the
dwellers of the desert should come and asked him (the Holy
Prophet) and we should listen to it. A man from the
dwellers of the desert came (to the Holy Prophet) and
said: Muhammad, your messenger came to us and told us your
assertion that verily Allah had sent you (as a prophet).
He (the Holy Prophet) remarked: He told the truth. He (the
bedouin) said: Who created the heaven? He (the Holy
Prophet) replied: Allah. He (the bedouin again) said: Who
created the earth? He (the Holy Prophet) replied: Allah.
He (the bedouin again) said: Who raised these mountains
and who created in them whatever is created there? He (the
Holy Prophet) replied: Allah. Upon this he (the bedouin)
remarked: By Him Who created the heaven and created the
earth and raised mountains thereupon, has Allah (in fact)
sent you? He (the Holy Prophet) said: Yes. He (the
bedouin) said: Your messenger also told us that five
prayers (had been made) obligatory for us during the day
and the night. He (the Holy Prophet) remarked: He told you
the truth. He (the bedouin) said: By Him Who sent you, is
it Allah Who ordered you about this (i. e. prayers)? He
(the Holy Prophet) said: Yes. He (the bedouin) said: Your
messenger told us that Zakat had been made obligatory in
our riches. He (the Holy Prophet) said. He has told the
truth. He (the bedouin) said: By Him Who sent you (as a
prophet), is it Allah Who ordered you about it (Zakat)? He
(the Holy Prophet) said: Yes. He (the bedouin) said: Your
messenger told us that it had been made obligatory for us
to fast every year during the month of Ramadan. He (the
Holy Prophet) said: He has told the truth. He (the
bedouin) said: By Him Who sent you (as a prophet), is it
Allah Who ordered you about it (the fasts of Ramadan)? He
(the Holy Prophet) said: Yes. He (the bedouin) said: Your
messenger also told us that pilgrimage (Hajj) to the House
(of Ka'bah) had been made obligatory for him who is able
to undertake the journey to it. He (the Holy Prophet)
said: Yes. The narrator said that he (the bedouin) set off
(at the conclusion of this answer, but at the time of his
departure) remarked: 'By Him Who sent you with the Truth,
I would neither make any addition to them nor would I
diminish anything out of them. Upon this the Holy Prophet
remarked: If he were true (to what he said) he must enter
Paradise.
It is narrated on the authority of Thabit that Anas
said: We were forbidden in the Holy Qur'an that we should
ask about anything from the Messenger of Allah (may peace
be upon him) and then Anas reported the hadith in similar
words.
Chapter 5: CONCERNING IMAN BY WHICH A PERSON
WOULD ENTER HEAVEN
It is narrated on the authority of Abu Ayyub Ansari
that once during the journey of the Holy Prophet (may
peace of Allah be upon him) a bedouin appeared before him
and caught hold of the nosestring of his she-camel and
then said, Messenger of Allah (or Muhammad), inform me
about that which takes me near to Paradise and draws me
away from the Fire (of Hell). He (the narrator) said: The
Prophet (may peace be upon him) stopped for a while and
cast a glance upon his companions and then said: He was
afforded a good opportunity (or he had been guided well).
He (the Holy Prophet) addressing the bedouin said:
(Repeat) whatever you have uttered. He (the bedouin)
repeated that. Upon this the Apostle (may peace be upon
him) remarked: The deed which can draw you near to
Paradise and take you away from Hell is, that you worship
Allah and associate none with Him, and you establish
prayer and pay Zakat, and do good to your kin. After
having uttered these words, the Holy Prophet asked the
bedouin to release the nosestring of his she-camel.
It is narrated on the authority of Abu Ayyub that a man
came to the Prophet (may peace be upon him) and said:
Direct me to a deed which draws me near to Paradise and
takes me away from the Fire (of Hell). Upon this he (the
Holy Prophet) said: You worship Allah and never associate
anything with Him, establish prayer, and pay Zakat, and do
good to your kin. When he turned his back, the Messenger
of Allah (may peace be upon him) remarked: If he adheres
to what he has been ordered to do, he would enter
Paradise.
It is reported on the authority of Abu Huraira that a
bedouin came to the Messenger of Allah (may peace be upon
him) and said: Messenger of Allah, direct me to a deed by
which I may be entitled to enter Paradise. Upon this he
(the Holy Prophet) remarked: You worship Allah and never
associate anything with Him, establish the obligatory
prayer, and pay the Zakat which is incumbent upon you, and
observe the fast of Ramadan. He (the bedouin) said: By Him
in Whose hand is my life, I will never add anything to it,
nor will I diminish anything from it. When he (the
bedouin) turned his back, the Prophet (may peace be upon
him) said: He who is pleased to see a man from the
dwellers of Paradise should catch a glimpse of him.
It is narrated on the authority of Jabir that Nu'man b.
Qaufal came to the Holy Prophet (may peace be upon him)
and said: Would I enter Paradise if I say the obligatory
prayers and deny myself that which is forbidden and treat
that as lawful what has been made permissible (by the
Shari'ah)? The Holy Prophet (may peace be upon him)
replied in the affirmative.
It is narrated on the authority of Jabir that a man
once said to the Messenger of Allah (may peace be upon
him): Shall I enter Paradise in case I say the obligatory
prayers, observe the (fasts) of Ramadan and treat that as
lawful which has been made permissible (by the Shari'ah)
and deny myself that what is forbidden, and make no
addition to it? He (the Holy Prophet) replied in the
affirmative. He (the inquirer) said: By Allah, I would add
nothing to it.
Chapter 6: CONCERNING THE SAYING OF THE APOSTLE:
ISLAM IS FOUNDED ON FIVE (FUNDAMENTS)
It is narrated on the authority of ('Abdullah) son of
Umar (may Allah be pleased with them) that the Holy
Prophet (may peace of Allah be upon him) said: (The
superstructure of) al-Islam is raised on five (pillars),
i. e. the oneness of Allah, the establishment of prayer,
payment of Zakat, the, fast of Ramadan, Pilgrimage (to
Mecca).
A person said (to 'Abdullah b. Umar the narrator):
Which of the two precedes the other-Pilgrimage or the
fasts of Rarnadan? Upon this he (the narrator) replied: No
(it is not the Pilgrimage first) but the fasts of Ramadan
precede the Pilgrimage.
It is narrated on the authority of ('Abdullah) son of
'Umar, that the Holy Prophet (may peace of Allah be upon
him) said: (The superstructure of) al-Islam is raised on
five (pillars), i. e. Allah (alone) should be worshipped,
and (all other gods) beside Him should be (categorically)
denied. Establishment of prayer, the payment of Zakat,
Pilgrimage to the House, and the fast of Ramadan (are the
other obligatory acts besides the belief in the oneness of
Allah and denial of all other gods).
It is narrated on the authority of 'Abdullah son of
'Umar that the Messenger of Allah (may peace be upon him)
said: (The superstructure of) al-Islam is raised on five
(pillars), testifying (the fact) that there is no god but
Allah, that Muhammad is His bondsman and messenger, and
the establishment of prayer, payment of Zakat, Pilgrimage
to the House (Ka'ba) and the fast of Ramadan.
It is reported on the authority of Ta'us that a man
said to 'Abdullah son of 'Umar (may Allah be pleased with
him). Why don't you carry out a military expedition? Upon
which he replied: I heard the messenger of Allah (may
peace be upon him) say: Verily, al-Islam is founded on
five (pillars): testifying the fact that there is no god
but Allah, establishment of prayer, payment of Zakat, fast
of Ramadan and Pilgrimage to the House.
Chapter 7: RELATING TO THE COMMAND FOR BELIEF IN
ALLAH AND HIS PROPHET AND THE LAWS OF ISLAM AND INVITING
(PEOPLE TO) THEM
It is narrated on the authority of Ibn 'Abbas that a
delegation of Abdul Qais came to the Messenger of Allah
(may peace be upon him) and said: Messenger of Allah,
verily ours is a tribe of Rabi'a and there stand between
you and us the unbelievers of Mudar and we find no freedom
to come to you except in the sacred month. Direct us to an
act which we should ourselves perform and invite those who
live beside us. Upon this the Prophet remarked: I command
you to do four things and prohibit you against four acts.
(The four deeds which you are commanded to do are): Faith
in Allah, and then he explained it for them and said:
Testifying the fact. that there is no god but Allah, that
Muhammad is the messenger of Allah, performance of prayer,
payment of Zakat, that you pay Khums (one-fifth) of the
booty fallen to your lot, and I prohibit you to use round
gourd, wine jars, wooden pots or skins for wine. Khalaf b.
Hisham has made this addition in his narration: Testifying
the fact that there is no god but Allah, and then he with
his finger pointed out the oneness of the Lord.
Abu Jamra reported: I was an interpreter between Ibn
Abbas and the people, that a woman happened to come there
and asked about nabidh or the pitcher of wine. He replied:
A delegation of the people of 'Abdul-Qais came to the
Messenger of Allah (may peace be upon him). He (the Holy
Prophet) asked the delegation or the people (of the
delegation about their identity). They replied that they
belonged to the tribe of Rabi'a. He (the Holy Prophet)
welcomed the people or the delegation which were neither
humiliated nor put to shame. They (the members of the
delegation) said: Messenger of Allah, we come to you from
a far-off distance and there lives between you and us a
tribe of the unbelievers of Mudar and, therefore, it is
not possible for us to come to you except in the sacred
months. Thus direct us to a clear command, about which we
should inform people beside us and by which we may enter
heaven. He (the Holy Prophet) replied: I command you to do
four deeds and forbid you to do four (acts), and added: I
direct you to affirm belief in Allah alone, and then asked
them: Do you know what belief in Allah really implies?
They said: Allah and His Messenger know best. The Prophet
said: It implies testimony to the fact that there is no
god but Allah, and that Muhammad is the messenger of
Allah, establishment of prayer, payment of Zakat, fast of
Ramadan, that you pay one-fifth of the booty (fallen to
your lot) and I forbid you to use gourd, wine jar, or a
receptacle for wine. Shu'ba sometimes narrated the word
naqir (wooden pot) and sometimes narrated it as muqayyar.
The Holy Prophet also said: Keep it in your mind and
inform those who have been left behind.
There is another hadith narrated on the authority of
Ibn Abbas (the contents of which are similar to the one)
narrated by Shu'ba in which the Holy Prophet (may peace be
upon him) said: I forbid you to prepare nabidh in a gourd,
hollowed block of wood, a varnished jar or receptacle. Ibn
Mu'adh made this addition on the authority of his father
that the Messenger of Allah said to Ashajj, of the tribe
of 'Abdul-Qais: You possess two qualities which are liked
by Allah: insight and deliberateness.
It is reported on the authority of Qatada that one
among the delegates of the 'Abdul-Qais tribe narrated this
tradition to him. Sa'id said that Qatada had mentioned the
name of Abu Nadra on the authority of Abu Sa'id Khudri who
narrated this tradition: That people from the- tribe of
'Abdul-Qais came to the Messenger of Allah (may peace be
upon him) and said: Messenger of Allah, we belong to the
tribe of Rabi'a and there live between you and us the
unbelievers of the Mudar tribe and we find it impossible
to come to you except in the sacred months; direct us to a
deed which we must communicate to those who have been left
behind us and by doing which we may enter heaven. Upon
this the Messenger of Allah (may peace be upon him) said:
I enjoin upon you four (things) and forbid you to do four
(things): worship Allah and associate none with Him,
establish prayer, pay Zakat, and observe the fast of
Ramadan, and pay the fifth part out of the booty. And I
prohibit you from four (things): dry gourds,
green-coloured jars, hollowed stumps of palm-trees, and
receptacles. They (the members of the delegation) said: Do
you know what al-naqir is? He replied: Yes, it is a stump
which you hollow out and in which you throw small dates.
Sa'id said: He (the Holy Prophet) used the word tamar
(dates). (The Holy Prophet then added): Then you sprinkle
water over it and when its ebullition subsides, you drink
it (and you are so intoxicated) that one amongst you, or
one amongst them (the other members of your tribe, who
were not present there) strikes his cousin with the sword.
He (the narrator) said: There was a man amongst us who had
sustained injury on this very account due to
(intoxication), and he told that he tried to conceal it
out of shame from the Messenger of Allah (may peace be
upon him). I, however, inquired from the Messenger of
Allah (it we discard those utensils which you have
forbidden us to use), then what type of vessels should be
used for drink? He (the Holy Prophet) replied: In the
waterskin the mouths of which are tied (with a string).
They (again) said: Prophet of Allah, our land abounds in
rats and water-skins cannot remain preserved. The holy
Prophet of Allah (may peace be upon him) said: (Drink in
water-skins) even if these arenibbled by rats. And then
(addressing) al-Ashajj of 'Abdul-Qais he said: Verily, you
possess two such qualities which Allah loves: insight and
deliberateness.
It is narrated on the authority of Abu Said al-Khudri
that when the delegation of the tribe of Abdul-Qais came
to the Prophet of Allah (may peace be upon him), (its
members) said: Apostle of Allah, may God enable us to lay
down our lives for you, which beverage is good for us? He
(the Prophet) said: (Not to speak of beverages, I would
lay stress) that you should not drink in the wine jars.
They said: Apostle of Allah, may God enable us to lay down
our lives for you, do you know what al-naqir is? He (the
Holy Prophet) replied: Yes, it is a stump which you hollow
out in the middle, and added: Do not use gourd or
receptacle (for drink). Use water-skin the mouth of which
is tied with a thong (for this purpose).
Chapter 8: CALLING PEOPLE TO TESTIFICATIONS AND
THE CANONS OF ISLAM
It is reported on the authority of Ibn 'Abbas that
Mu'adh said: The Messenger of Allah sent me (as a governor
of Yemen) and (at the time of departure) instructed me
thus: You will soon find yourself in a community one among
the people of the Book, so first call them to testify that
there is no god but Allah, that I (Muhammad) am the
messenger of Allah, and if they accept this, then tell
them Allah has enjoined upon them five prayers during the
day and the night and if they accept it, then tell them
that Allah has made Zakat obligatory for them that it
should be collected from the rich and distributed among
the poor, and if they agree to it don't pick up (as a
share of Zakat) the best of their wealths. Beware of the
supplication of the oppressed for there is no barrier
between him and Allah.
It is narrated on the authority of Ibn 'Abbas that when
the Messenger of Allah (may peace be upon him) sent Mu'adh
towards Yemen (as governor) he said to him: Verily you
would reach a community of the people of the Book, the
very first thing to which you should call them is the
worship of Allah, may His Glory be Magnificent, and when
they become fully aware of Allah, instruct them that He
has enjoined five prayers on them during the day and the
night, and when the begin observing it, then instruct them
that verily Allah has made Zakat obligatory for them which
would be collected from the wealthy amongst them and
distributed to their needy ones, and when they submit to
it, then collect it from them and avoid (the temptation)
of selecting the best (items) of their riches.
Chapter 9: COMMAND FOR FIGHTING AGAINST THE
PEOPLE SO LONG AS THEY DO NOT PROFESS THAT THERE IS NO GOD
BUT ALLAH AND MUHAMMAD IS HIS MESSENGER
It is narrated on the authority of Abu Huraira that
when the Messenger of Allah (may peace be upon him)
breathed his last and Abu Bakr was appointed as his
successor (Caliph), those amongst the Arabs who wanted to
become apostates became apostates. 'Umar b. Khattab said
to Abu Bakr: Why would you fight against the people, when
the Messenger of Allah declared: I have been directed to
fight against people so long as they do not say: There is
no god but Allah, and he who professed it was granted full
protection of his property and life on my behalf except
for a right? His (other) affairs rest with Allah. Upon
this Abu Bakr said: By Allah, I would definitely fight
against him who severed prayer from Zakat, for it is the
obligation upon the rich. By Allah, I would fight against
them even to secure the cord (used for hobbling the feet
of a camel) which they used to give to the Messenger of
Allah (as zakat) but now they have withheld it. Umar b.
Khattab remarked: By Allah, I found nothing but the fact
that Allah had opened the heart of Abu Bakr for
(perceiving the justification of) fighting (against those
who refused to pay Zakat) and I fully recognized that the
(stand of Abu Bakr) was right.
It is reported on the authority of Abu Huraira that the
Messenger of Allah said: I have been commanded to fight
against people so long as they do not declare that there
is no god but Allah, and he who professed it was
guaranteed the protection of his property and life on my
behalf except for the right affairs rest with Allah.
It is reported on the authority of Abu Huraira that he
heard the Messenger of Allah say: I have been commanded to
fight against people, till they testify to the fact that
there is no god but Allah, and believe in me (that) I am
the messenger (from the Lord) and in all that I have
brought. And when they do it, their blood and riches are
guaranteed protection on my behalf except where it is
justified by law, and their affairs rest with Allah.
It is narrated on the authority of Jabir that the
Messenger of Allah said: I have been commanded that I
should fight against people till they declare that there
is no god but Allah, and when they profess it that there
is no god but Allah, their blood and riches are guaranteed
protection on my behalf except where it is justified by
law, and their affairs rest with Allah, and then he (the
Holy Prophet) recited (this verse of the Holy Qur'an):"
Thou art not over them a warden" (lxxxviii, 22).
It has been narrated on the authority of Abdullah b.
'Umar that the Messenger of Allah said: I have been
commanded to fight against people till they testify that
there is no god but Allah, that Muhammad is the messenger
of Allah, and they establish prayer, and pay Zakat and if
they do it, their blood and property are guaranteed
protection on my behalf except when justified by law, and
their affairs rest with Allah.
It Is narrated on the authority of Abu Malik: I heard
the Messenger of Allah (may peace be upon him) say: He who
professed that there is no god but Allah and made a denial
of everything which the people worship beside Allah, his
property and blood became inviolable, an their affairs
rest with Allah.
Abu Malik narrated on the authority of his father that
he heard the Apostle (may peace be upon him) say: He who
held belief in the unity of Allah, and then narrated what
has been stated above.
Chapter 10: HE WHO ACCEPTS ISLAM AT THE
DEATH-BED, BEFORE THE ACTUAL AGONY OF DEATH, IS A MUSLIM IT
IS FORBIDDEN TO SUPPLICATE BLESSINGS FOR THE POLYTHEISTS. HE
WHO DIES AS A POLYTHEIST IS ONE AMONG THE DENIZENS OF HELL
AND NO MEANS WOULD BE EFFECTIVE ENOUGH TO GET HIM OUT OF
THAT
It is reported by Sa'id b. Musayyib who narrated it on
the authority of his father (Musayyib b. Hazm) that when
Abu Talib was about to die, the Messenger of Allah (may
peace be upon him) came to him and found with him Abu Jahl
('Amr b. Hisham) and 'Abdullah b. Abi Umayya ibn
al-Mughirah. The Messenger of Allah (may peace be upon
him) said: My uncle, you just make a profession that there
is no god but Allah, and I will bear testimony before
Allah (of your being a believer), Abu Jahl and 'Abdullah
b. Abi Umayya addressing him said: Abu Talib, would you
abandon the religion of 'Abdul-Muttalib? The Messenger of
Allah (may peace be upon him) constantly requested him (to
accept his offer), and (on the other hand) was repeated
the same statement (of Abu Jahl and 'Abdullah b. Abi
Umayya) till Abu Talib gave his final decision and be
stuck to the religion of 'Abdul-Muttalib and refused to
profess that there is no god but Allah. Upon this the
Messenger of Allah remarked: By Allah, I will persistently
beg pardon for you till I am forbidden to do so (by God),
It was then that Allah, the Magnificent and the Glorious,
revealed this verse:
" It is not meet for the Prophet and for those who
believe that they should beg pardon for the polytheists,
even though they were their kith and kin, after it had
been made known to them that they were the denizens of
Hell" (ix. 113)
And it was said to the Messenger of Allah (may peace be
upon him):
" Verily thou canst not guide to the right path whom
thou lovest. And it is Allah Who guideth whom He will, and
He knoweth best who are the guided" (xxviii, 56).
It is narrated on the authority of Abu Huraira that the
Messenger of Allah said to his uncle at the time of his
death: Make a profession of it that there is no god but
Allah and I will bear testimony (of your being a Muslim)
on the Day of judgment. But he (Abu Talib) refused to do
so. Then Allah revealed this verse:
" Verily thou canst not guide to the right path whom
thou lovest. And it is Allah Who guideth whom He will and
He knoweth best who are the guided" (xxviii. 56).
It is narrated on the authority of Abu Huraira that the
Messenger of Allah said to his uncle (at the time of his
death): Make a profession of it that there is no god but
Allah and I will bear testimony (of your being a Muslim)
on the Day of judgment. He (Abu Talib) said: Were it not
the fear of the Quraysh blaming me (and) saying that it
was the fear of (approaching death) that induced me to do
so, I would have certainly delighted your eyes. It was
then that Allah revealed:
" Verily thou canst not guide to the right path whom
thou lovest. And it is Allah Who guideth whom He will and
He knoweth best who are the guided" (xxviii-56).
Chapter 11: HE WHO MEETS HIS LORD WITH IMPLICIT
FAITH WOULD ENTER HEAVEN AND FIRE WOULD BE FORBIDDEN HARM
HIM
It is narrated on the authority of 'Uthman that the
Messenger of Allah (may peace be upon him) said. He who
died knowing (fully well) that there is no god but Allah
entered Paradise.
It is narrated on the authority of Humran that he heard
Uthman saying this: I heard the Messenger of Allah (may
peace be upon him) uttering these words (as stated above).
It is narrated on the authority of Abu Huraira: We were
accompanying the Apostle (may peace be upon him) in a
march (towards Tabuk). He (the narrator) said: The
provisions with the people were almost depleted. He (the
narrator) said: (And the situation became so critical)
that they (the men of the army) decided to slaughter some
of their camels. He (the narrator) said: Upon this Umar
said: Messenger of Allah, I wish that you should pool
together what has been left out of the provisions with the
people and then invoke (the blessings of) Allah upon it.
He (the narrator) said: He (the Holy Prophet) did it
accordingly. He (the narrator) said: The one who had wheat
in his possession came there with wheat. He who had dates
with him came there with dates. And Mujahid said: He who
possessed stones of dates came there with stones. I (the
narrator) said: What did they do with the date-stones.
They said: They (the people) sucked them and then drank
water over them. He (the narrator said): He (the Holy
Prophet) invoked the blessings (of Allah) upon them
(provisions). He (the narrator) said: (And there was such
a miraculous increase in the stocks) that the people
replenished their provisions fully. He (the narrator)
said: At that time he (the Holy Prophet) said: I bear
testimony to the fact that there is no god but Allah, and
I am His messenger. The bondsman who would meet Allah
without entertaining any doubt about these (two
fundamentals) would enter heaven.
It is narrated either on the authority of Abu Huraira
or that of Abu Sa'id Khudri. The narrator A'mash has
narrated this hadith with a little bit of doubt (about the
name of the very first narrator who was in direct contact
with the Holy Prophet. He was either Abu Huraira or Abu
Sa'id Khudri. Both are equally reliable transmitters of
the traditions). He (the narrator) said: During the time
of Tabuk expedition, the (provisions) ran short and the
men (of the army) suffered starvation; they said:
Messenger of Allah, would you permit us to slay our
camels? We would eat them and use their fat. The Messenger
of Allah (may peace be upon him) said: Do as you please.
He (the narrator) said: Then 'Umar came there and said:
Messenger of Allah, if you do that (if you give your
consent and the men begin to slay their camels), the
riding animals would become short. But (I would suggest
you to) summon them along with the provisions left with
them Then invoke Allah's blessings on them (different
items of the provisions) It is hoped Allah shall bless
them. The Messenger of Allah replied in the affirmative.
(the narrator) said: He called for a leather mat to be
used as a table cloth and spread it out. Then he called
people along with the remaining portions of their
provisions. He (the narrator) said: Someone was coming
with handful of mote, another was coming with a handful of
dates, still another was coming with a portion of bread,
till small quantities of these things were collected on
the table cloth. He (the narrator said): Then the
messenger of Allah invoked blessing (on them) and said:
Fill your utensils with these provisions. He (the
narrator) said: They filled their vessel to the brim with
them, and no one amongst the army (which comprised of
30,000 persons) was left even with a single empty vessel.
He (the narrator) aid: They ate to their fill, and there
was still a surplus. Upon this the Messenger of Allah (may
peace be upon him) remarked: I bear testimony that there
is no god but Allah and I am the messenger of Allah. The
man who meets his Lord without harboring any doubt about
these two (truths) would never be kept away from Paradise.
It is narrated on the authority of Ubadah b. Samit that
the messenger of Allah (may peace be upon him) observed:
He who said:" There is no god but Allah, He is One and
there is no associate with Him, that Muhammad is his
servant and His messenger, that Christ is servant and the
son of His slave-girl and he (Christ) His word which He
communicated to Mary and is His Spirit, that Paradise is a
fact and Hell is a fact," Allah would make him (he who
affirms these truths enter Paradise through any one of its
eight doors which he would like.
It is narrated on the authority of Umar b. Hani with
the same chain of transmitters with the exception of these
words: Allah would make him (he who affirms these truths)
enter Paradise through one of the eight doors which he
would like.
It is narrated on the authority of Sunabihi that he
went to Ubada b. Samit when he was about to die. I burst
into tears. Upon this he said to me: Allow me some time
(so that I may talk with you). Why do you weep? By Allah,
if I am asked to bear witness, I would certainly testify
for you (that you are a believer). Should I be asked to
intercede, I would certainly intercede for you, and if I
have the power, I would certainly do good to you, and then
observed: By Allah, never did I hear anything from the
Messenger of Allah (may peace be upon him) which could
have been a source of benefit to you and then not conveyed
it to you except this single hadith. That I intend to
narrate to you today, since I am going to breathe my last.
I heard the Messenger of Allah (may peace be upon him)
say: He who testifies that there is no god but Allah and
that Muhammad is the messenger of Allah, Allah would
prohibit the fire of Hell for him.
It is narrated on the authority of Mu'adh b. Jabal: I
was riding behind the Prophet (may peace be upon him) and
there was nothing between him and me but the rear part of
the saddle, when he said: Mu'adh b. Jabal: To which I
replied: At your beck and call, and at your pleasure,
Messenger of Allah! He moved along for a few minutes, when
again he said: Mu'adh b. Jabal: To which I replied: At
your beck and call, and at your pleasure, Messenger of
Allah! He then again moved along for a few minutes and
said: Mu'adh b. Jabal: To which I replied. At your beck
and call, and at your pleasure. Messenger of Allah He,
(the Holy Prophet) said: Do you know what right has Allah
upon His servants? I said: Allah and His Messenger know
best. He (the Holy Prophet) said: Verily the right of
Allah over His servants is that they should worship Him,
not associating anything with Him. He (the Holy Prophet)
with Mu'adh behind him, moved along for a few minutes and
said: Mu'adh b. Jabal: To which I replied: At your beck
and call, and at your pleasure, Messenger of Allah! He
(the Holy Prophet) said: Do you know what rights have
servants upon Allah in case they do it (i. e. they worship
Allah without associating anything with Him)? I (Mu'adh b.
Jabal) replied: Allah and His Messenger know best. (Upon
this) he (the Holy Prophet) remarked: That He would not
torment them (with the fire of Hell).
It is narrated on the authority of Mu'adh b. Jabal that
he observed: I was riding behind the Messenger of Allah
(may peace be upon him) on an ass known as 'Ufair. He
(Mu'adh) observed: He (the Holy Prophet) said: Mu'adh, do
you know what right has Allah over His bondsmen and what
right have His bondsmen over Him? Mu'adh added: I replied:
Allah and his Messenger know best. Upon this he (the Holy
Prophet remarked: The right of Allah over His bondsmen is
that they should worship Allah and should not associate
anything with Him, and the right of His bondsmen over
Allah, Glorious and Sublime, is that He does not punish
him who associates not anything with Him. He (Mu'adh)
added: I said to the Messenger of Allah: Should I then
give the tidings to the people? He (the Holy Prophet)
said: Do not tell them this good news, for they would
trust in it alone.
It is narrated on the authority of Mu'adh b. Jabal that
the Messenger of Allah (may peace be upon him) said:
Mu'adh, do you know the right of Allah over His bondsmen?
He (Mu'adh) said: Allah and His Apostle know best. He (the
Messenger of Allah) said: That Allah alone should be
worshipped and nothing should be associated with Him. He
(the Holy Prophet) said: What right have they (bondsmen)
upon Him in case they do it? He (Mu'adh) said: Allah and
His Apostle know best. He (the Holy Prophet) said: That He
would not punish them.
It is narrated on the authority of Aswad b. Hilal that
he heard Mu'adh say this: The Messenger of Allah (may
peace be upon him) called, me and I replied to him. He
(the Holy Prophet) said: Do you know the right of Allah
upon the people? and then followed the hadith (mentioned
above).
It is reported on the authority of Abu Huraira: We were
sitting around the Messenger of Allah (may peace and
blessings be upon him). Abu Bakr and Umar were also there
among the audience. In the meanwhile the Messenger of
Allah got up and left us, He delayed in coming back to us,
which caused anxiety that he might be attacked by some
enemy when we were not with him; so being alarmed we got
up. I was the first to be alarmed. I, therefore, went out
to look for the Messenger of Allah (may peace and
blessings be upon him) and came to a garden belonging to
the Banu an-Najjar, a section of the Ansar went round it
looking for a gate but failed to find one. Seeing a rabi'
(i. e. streamlet) flowing into the garden from a well
outside, drew myself together, like a fox, and slinked
into (the place) where God's Messenger was. He (the Holy
Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied:
Yes, Messenger of Allah. He (the Holy Prophet) said: What
is the matter with you? replied: You were amongst us but
got up and went away and delayed for a time, so fearing
that you might be attacked by some enemy when we were not
with you, we became alarmed. I was the first to be
alarmed. So when I came to this garden, I drew myself
together as a fox does, and these people are following me.
He addressed me as Abu Huraira and gave me his sandals and
said: Take away these sandals of mine, and when you meet
anyone outside this garden who testifies that there is no
god but Allah, being assured of it in his heart, gladden
him by announcing that he shall go to Paradise. Now the
first one I met was Umar. He asked: What are these
sandals, Abu Huraira? I replied: These are the sandals of
the Messenger of Allah with which he has sent me to
gladden anyone I meet who testifies that there is no god
but Allah, being assured of it in his heart, with the
announcement that he would go to Paradise. Thereupon 'Umar
struck me on the breast and I fell on my back. He then
said: Go back, Abu Huraira, So I returned to the Messenger
of Allah (may peace be upon him), and was about to break
into tears. 'Umar followed me closely and there he was
behind me. The Messenger of Allah (may peace and blessings
be on him) said: What is the matter with you, Abu Huraira?
I said: I happened to meet 'Umar and conveyed to him the
message with which you sent me. He struck me on my breast
which made me fall down upon my back and ordered me to go
back. Upon this the Messenger of Allah (may peace be upon
him) said: What prompted you to do this, 'Umar? He said:
Messenger of Allah, my mother and father be sacrificed to
thee, did you send Abu Huraira with your sandals to
gladden anyone he met and who testified that there is no
god but Allah, and being assured of it in his heart, with
the tidings that he would go to Paradise? He said: Yes.
Umar said: Please do it not, for I am afraid that people
will trust in it alone; let them go on doing (good) deeds.
The Messenger of Allah (may peace be upon him) said: Well,
let them.
It is reported on the authority of Anas b. Malik that
the Prophet of Allah (may peace and blessings be upon him)
addressed Mu'adh b. Jabal as he was riding behind him to
which he replied: At thy beck and call, and at thy
pleasure, Messenger of Allah. He again called out: Mu'adh,
to which he (again) replied: At thy beck and call, and at
thy pleasure. He (the Holy Prophet) addressed him (again):
Mu'adh, to which he replied: At thy beck and call, and at
thy pleasure, Messenger of Allah. Upon this he (the Holy
Prophet) observed: If anyone testifies (sincerely from his
heart) that there is no god but Allah, and that Muhammad
is His bondsman and His messenger, Allah immuned him from
Hell. He (Mu'adh) said: Messenger of Allah, should I not
then inform people of it, so that they may be of good
cheer? He replied: Then they would trust in it alone.
Mu'adh told about it at the time of his death, to avoid
sinning.
It is narrated on the authority of 'Itban b. Malik that
he came to Medina and said: Something had gone wrong with
my eyesight. I, therefore, sent (a message to the Holy
Prophet): Verily it is my ardent desire that you should
kindly grace my house with your presence and observe
prayer there so, that I should make that corner a place of
worship. He said: The Prophet (may peace be upon him) came
there, and those amongst the Companions whom Allah willed
also accompanied him. He entered (my place) and offered
prayer at my residence and his Companions began to talk
amongst themselves (and this conversation centered round
hypocrites), and then the conspicuous one, Malik b.
Dukhshum was made the target and they wished that he (the
Holy Prophet) should curse him and he should die or he
should meet some calamity. In the meanwhile the Messenger
of Allah (may peace and blessings be upon him) completed
his prayer and said: Does Malik b. Dukhshum not testify
the fact that there is no god but Allah and verily I am
the messenger of Allah. They replied: He makes a
profession of it (no doubt) but does not do it out of
(sincere) heart. He (the Holy Prophet) said: He who
testifies that there is no god but Allah and I am the
messenger of Allah would not enter Hell or its (flames)
would not consume him. Anas said: This hadith impressed me
very much and I told my son to write it down.
It is narrated on the authority of Anas that 'Itban b.
Malik told him that he became blind. He sent a message to
the Messenger of Allah (may peace be upon him) that he
should come and mark a place of worship for him. Thereupon
came the Messenger of Allah (may peace be upon him) and
his people and then there was a discussion among them
about a man who was known as Malik b. Dukhshum, and
subsequently the narrator described the hadith of Sulaiman
b. Mughira as stated above.
Chapter 12: HE RELISHED THE FLAVOR OF IMAN WHO
WAS PLEASED WITH ALLAH AS HIS LORD
It is narrated on the authority of 'Abbas b.
'Abdul-Muttalib that he heard the Messenger of Allah
saying: He relished the flavor of faith (Iman) who became
the book of faith pleased with Allah as Lord, with
al-Islam as the code of life and with Muhammad as the
Messenger (of Allah).
It is narrated on the authority of Abu Huraira that the
Prophet (may peace be upon him) said: Iman has over
seventy branches, and modesty is a branch of Iman.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: Faith has over seventy branches or over sixty
branches, the most excellent of which is the declaration
that there is no god but Allah, and the humblest of which
is the, removal of what is injurious from the path: and
modesty is the branch of faith.
Salim reported on the authority of his father that the
Prophet (may peace and blessings be upon him) heard a man
instruction his brother about modesty. Upon this the
Prophet remarked: Modesty is an ingredient of Iman
(faith).
Zuhri has narrated this hadith with the addition of
these words: He (the Holy Prophet) happened to pass by a
mass of Ansar who was instructing his brother (about
modesty).
It is narrated on the authority of 'Imran b. Husain
that the Prophet (may peace and blessings be upon him)
said: Modesty brings forth nothing but goodness. Bushair
b. Ka'b said: It is recorded in the books of wisdom, there
lies sobriety in it and calmness of mind in it, Imran
said: I am narrating to you the tradition of the Messenger
of Allah (may peace and blessings be upon him) and you
talk of your books.
It is narrated on the authority of Qatada. We were
sitting with 'Imran b. Husain in a company and Bushair ibn
Ka'b was also amongst us. 'Imran narrated to us that on a
certain occasion the Messenger of Allah (may peace and
blessings be upon him) said: Modesty is a virtue through
and through, or said: Modesty is a goodness complete. Upon
this Bushair ibn Ka'b said: Verily we find in certain
books or books of (wisdom) that it is God-inspired peace
of mind or sobriety for the sake of Allah and there is
also a weakness in it. Imran was so much enraged that his
eyes became red and he said: I am narrating to you the
hadith of the Messenger of Allah (may peace be upon him)
and you are contradicting it. He (the narrator) said:
Imran reported the hadith, He (the narrator) said: Bushair
repeated, (the same thing). Imran was enraged. He (the
narrator) said: We asserted: Verily Bushair is one amongst
us. Abu Nujaid! There is nothing wrong, with him
(Bushair).
It is narrated on the authority of Sufyan b. 'Abdulla
al-Thaqafi that he said: I asked the Messenger of Allah to
tell me about Islam a thing which might dispense with the
necessity of my asking anybody after you. In the hadith of
Abu Usama the (words) are: other than you. He (the Holy
Prophet) remarked: Say I affirm my faith in Allah and then
remain steadfast to it.
Chapter 15: CONCERNING THE EMINENCE OF ISLAM AND
OF THE AFFAIRS WHICH ARE EXCELLENT
It is narrated on the authority of 'Abdullah b. 'Amr
that a man asked the Messenger of Allah (may peace and
blessings be upon him) which of the merits (is superior)
in Islam. He (the Holy Prophet) remarked: That you provide
food and extend greetings to one whom you know or do not
know.
'Abdullah b. Amr b. al-As is reported to have said:
Verily a person asked the Messenger of Allah (may peace
and blessings be upon him) who amongst the Muslims was
better. Upon this (the Holy Prophet) remarked: From whose
hand and tongue the Muslims are safe.
It is narrated on the authority of Abu Musa Ash'ari: I
asked the Messenger of Allah which (attribute) of Islam is
more excellent. Upon this he remarked: One in which the
Muslims are safe, protected from the tongue and hand of
(other Muslims). Ibrahim b. Sa'id al-Jauhari has narrated
this hadith with the same words in addition to these. The
Messenger of Allah (may peace and blessings be upon him)
was asked as to who amongst the Muslims is better, and the
rest of the hadith was narrated like this.
Chapter 16: CONCERNING THE ATTRIBUTES BY WHICH
ONE GETS THE RELISH OF IMAN
It is reported on the authority of Anas that the
Prophet of Allah (may peace and blessings be upon him )
said: There are three qualities for which anyone who is
characterised by them will relish the sweetness of faith:
he to whom Allah and His Messenger are dearer than all
else; he who loves a man for Allah's sake alone; and he
who has as great an abhorrence of returning to unbelief
after Allah has rescued him from it as he has of being
cast into Hell.
It is reported on the authority of Anas that the
Messenger of Allah (may peace be upon him) said: There are
three qualities for which any one who is characterised by
them will relish the savour of faith: that he loves man
and he does not love him but for Allah's sake alone; he is
to whom Allah and His Messenger are dearer than all else;
he who prefers to be thrown into fire than to return to
unbelief after Allah has rescued him out of it.
A similar hadith has been reported on the authority of
Anas (with another chain of transmitters) with the
exception of these words: that he again becomes a Jew or a
Christian.
Chapter 17: IT IS OBLIGATORY TO LOVE THE PROPHET
MORE THAN THE MEMBERS OF ONE'S HOUSEHOLD: ONE'S CHILD,
FATHER OR EVEN THE WHOLE OF HUMANITY
It is reported on the authority of Anas that the
Messenger of Allah (may peace be upon him) said: No
bondsman believes, and, in the hadith narrated by Abdul
Warith, no person believes, till I am dearer to him than
the members of his household, his wealth and the whole of
mankind.
It is reported on the authority of Anas b. Malik that
the Messenger of Allah said: None of you is a believer
till I am dearer to him than his child, his father and the
whole of mankind.
Chapter 18: CONCERNING THE FACT THAT IT IS ONE OF
THE CHARACTERISTICS OF IMAN THAT ONE SHOULD LIKE THE SAME
THING FOR ONE'S BROTHER-IN-ISLAM AS ONE LIKES FOR ONE'S SELF
It is arrested on the authority of Anas b. Malik that
the Prophet (may peace and blessings be upon him)
observed: one amongst you believes (truly) till one likes
for his brother or for his neighbour that which he loves
for himself.
It is narrated on the authority of Anas that the
Prophet (may peace blessings be upon him) observed: By Him
in whose Hand is my life, no, bondsman (truly) believes
till he likes for his neighbour, or he (the Holy Prophet)
said: for his brother, whatever he likes for himself.
Chapter 19: CONCERNING THE PROHIBITION TO HARM
NEIGHBOUR
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessing be upon him)
observed: He will not enter Paradise whose neighbour is
not secure from his wrongful conduct.
Chapter 20: CONCERNING EXHORTATION TO ACCORD
HONOUR AND RESPECT TO THE NEIGHBOUR AND TO THE GUEST AND
OBLIGATION TO OBSERVE SILENCE EXCEPT IN GOODNESS, AND ALL
THESE QUALITIES COME WITHIN THE ORBIT OF IMAN
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who believes in Allah and the Last Day should either utter
good words or better keep silence; and he who believes in
Allah and the Last Day should treat his neighbour with
kindness and he who believes in Allah and the Last Day
should show hospitality to his guest.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: He who believes in Allah and the Last Day does
not harm is neighbour, and he who believes in Allah and
the Last Day shows hospitality to his guest and he who
believes in Allah and the Last Day speaks good or remains
silent.
Another hadith similar to one narrated (above) by Abu
Husain is also reported by Abu Huraira with the exception
of these words: He (the Prophet) said: He should do good
to the neighbour.
It is narrated on the authority of Abu Shuraih
al-Khuzai' that the Prophet (may peace and blessings of
Allah be upon him) observed: He who believes in Allah and
the Last Day should do good to his neighbour and he who
believes in Allah and the Last Day should show hospitality
to the guest and he who believes in Allah and the Last Day
should either speak good or better remain silent.
Chapter 21: CONCERNING THE FACTS THAT
INTERDICTION AGAINST ABOMINABLE IS A PART OF FAITH, THAT
FAITH INCREASES AND DIMINISHES; ENJOINING THAT WHICH IS GOOD
AND FORBIDDING THAT WHICH IS ABOMINABLE ARE OBLIGATORY
(ACTS)
It is narrated on the authority of Tariq b. Shihab: It
was Marwan who initiated (the practice) of delivering
khutbah (address) before the prayer on the 'Id day. A man
stood up and said: Prayer should precede khutbah. He
(Marwan) remarked, This (practice) has been done away
with. Upon this Abu Sa'id remarked: This man has performed
(his duty) laid on him. I heard the Messenger of Allah as
saying: He who amongst you sees something abominable
should modify it with the help of his hand; and if he has
not strength enough to do it, then he should do it with
his tongue, and if he has not strength enough to do it,
(even) then he should (abhor it) from his heart, and that
is the least of faith.
The same hadith of the Holy Prophet (may peace and
blessings be upon him) has been reported by Abu Sa'id
al-Khudri in connection with the story of Marwan.
It is narrated on the authority 'Abdullah b. Mas'ud
that the Messenger of Allah (may peace and blessings be
upon him) observed: Never a Prophet had been sent before
me by Allah towards his nation who had not among his
people (his) disciples and companions who followed his
ways and obeyed his command. Then there came after them
their successors who said whatever they did not practise,
and practised whatever they were not commanded to do. He
who strove against them with his hand was a believer: he
who strove against them with his tongue was a believer,
and he who strove against them with his heart was a
believer and beyond that there is no faith even to the
extent of a mustard seed. Abu Rafi' said: I narrated this
hadith to 'Abdullah b. 'Umar; he contradicted me. There
happened to come 'Abdullah b. Mas'ud who stayed at Qanat,
and 'Abdullah b 'Umar wanted me to accompany him for
visiting him (as 'Abdullah b. Mas'ud was ailing), so I
went along with him and as we sat (before him) I asked Ibn
Mas'ud about this hadith. He narrated it in the same way
as I narrated it to Ibn 'Umar.
The same hadith has been transmitted by another chain
of narrators on the authority of 'Abdullah b. Mas'ud who
observed: Never was there one among the prophets who had
had not disciples who followed his direction and followed
his ways. The remaining part of the hadith is like that as
narrated by Salih but the arrival of Ibn Mas'ud and the
meeting of Ibn 'Umar with him is not mentioned.
Chapter 22: PRECEDENCE OF THE BELIEVERS OVER ONE
ANOTHER AND THE SUPERIORITY OF THE PEOPLE OF YEMEN IN THIS
RESPECT
It is narrated on the authority of Ibn Mas'ud that the
Apostle of Allah (may peace and blessings be upon him)
pointed towards Yemen with his hand and said: Verily Iman
is towards this side, and harshness and callousness of the
hearts is found amongst the rude owners of the camels who
drive them behind their tails (to the direction) where
emerge the two horns of Satan, they are the tribes of
Rabi'a and Mudar.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah observed: There have come the people of
Yemen; they are tender of hearts, the belief is that of
the Yemenites, the understanding (of the faith) is that of
the Yemenites and sagacity is that of the Yemenites.
Abu Huraira reported the same hadith which is
transmitted to us by another chain of transmitters, e. g.
Muhammad b. al-Muthanna, Ishaq b. Yusuf Azraq, Ibn 'Aun,
etc.
Abu Huraira reported: The Messenger of Allah (may peace
and blessings be upon him) observed: There came to you the
people from Yemen; they are tender of hearts and mild of
feelings, the understanding is Yemenite, the sagacity is
Yemenite.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
remarked: The summit of unbelief is towards the East and
the pride and conceitedness is found among the owners of
horses and camels who are rude and uncivil, people of the
tents, and tranquillity is found among those who rear
goats and sheep.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: The belief is among the Yemenites, and the
unbelief is towards the East, and tranquillity is among
those who rear goats and sheep, and pride and simulation
is among the uncivil and rude owners of horses and camels.
It is reported on the authority of Abu Huraira: I heard
the Messenger of Allah saying this: Pride and
conceitedness is found among the uncivil owners of the
camels and tranquillity is found among the owners of sheep
and goats.
The same hadith has been narrated by Zuhri with the
same chain of authorities with the addition: The belief is
among the Yemenites, the sagacity is that of the
Yemenites.
Abu Huraira said: I heard the Prophet (may peace and
blessings be upon him) saying: There came the people of
Yemen, they are tender of feelings and meek of hearts. The
belief is that of the Yemenites, the sagacity is that of
the Yemenites, the tranquillity is among the owners of
goats and sheep, and pride and conceitedness is among the
uncivil owners of the camels, the people of the tents in
the direction of sunrise.
It is reporter on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: There came the people of Yemen who are soft of
hearts, tender in feelings: the belief is that of the
Yemenites, the sagacity is that of the Yemenites and the
summit of unbelief is towards the East.
Shu'ba narrated the hadith as reported by Jarir with
the same chain of narrators with this addition: Pride and
conceitedness is among the owners of the camels and
tranquillity and sobriety is found amongst the owners of
sheep.
It is reported on the authority of Jabir b. Abdullah
that the Messenger of Allah (may peace and, blessings be
upon him) observed: The callousness of heart and sternness
is in the East and faith is among the people of the Hijaz.
Chapter 23: CONCERNING THE FACT THAT NO ONE WILL
ENTER PARADISE EXCEPT BELIEVERS, THAT LOVE FOR BELIEVERS IS
(A CHARACTERISTIC FEATURE OF) FAITH AND GIVING CURRENCY TO
(THE PRACTICE OF PAYING SALUTATION BY SAYING)
AS-SALAMU'ALAIKUM (PEACE BE UPON YOU) IS THE MEANS TO
ACHIEVE IT (FAITH)
Abu Huraira reported: The Messenger of Allah (may peace
and blessing be upon him) observed: You shall not enter
Paradise so long as you do not affirm belief (in all those
things which are the articles of faith) and you will not
believe as long as you do not love one another. Should I
not direct you to a thing which, if you do, will foster
love amongst you: (i. e.) give currency to (the practice
of paying salutation to one another by saying) as-salamu
alaikum.
Zuhair b. Harb said: Jarir reported on the authority of
A'mash with this chain of transmitters that the Messenger
of Allah (may peace be upon him) observed: By him in Whose
hand is my life, you shall not enter Paradise unless you
believe. The rest of the hadith is the same as narrated by
Abd Mu'awiya and Waki'.
It is narrated on the authority of Tamim ad-Dari that
the Apostle of Allah (may peace and blessings be upon him)
observed: Al-Din is a name of sincerity and well wishing.
Upon this we said: For whom? He replied: For Allah, His
Book, His Messenger and for the leaders and the general
Muslims.
It is narrated on the authority of Jarir that he
observed I gave pledge of allegiance to the Messenger of
Allah (may peace and blessings be upon him) on the
observance of prayer, payment of Zakat, and sincerity and
well-wishing for every Muslim.
Sufyan narrated on the authority of Ziyad b. 'Ilaqa
that he heard Jarir b. 'Abdullah saying: I pledged
allegiance to the Apostle of Allah may peace and blessings
be upon him) on sincerity and well-wishing for every
Muslim.
It is narrated on the authority of Jarir that he
observed: I owed allegiance to the Apostle of Allah (may
peace and blessings be upon him) on hearing ( is commands)
and obeying (them) and the Prophet) instructed me (to act)
as lay in my power, and sincerity and goodwill for every
Muslim.
Chapter 25: CONCERNING DIMINUTION OF BELIEF DUE
TO SINS AND ITS SEPARATION FROM THE SINNER: NEGATION OF THE
EXCELLENCE OF IMAN AT THE TIME OF COMMITTING SIN
Abu Huraira reported that the Messenger of Allah
observed: The fornicator who fornicates is not a believer
so long as he commits it and no thief who steals is a
believer as long as he commits theft, and no drunkard who
drinks wine is a believer as long as he drinks it.
'Abdul-Malik b. Abi Bakr' narrated this on the authority
of Abu Bakr b. Abdur-Rahman b. Harith and then said: Abu
Huraira made this addition: No plunderer who plunders a
valuable thing that attracts the attention of people is a
believer so long as he commits this act.
'Abdul-Malik b. Shu'aib narrated this hadith on the
authority of Abu Huraira that he observed: The Messenger
of Allah said that a fornicator does not fornicate, and
then narrated the hadith like this, and he also made
mention of plundering too, but did not mention of a thin
having value. Ibn Shihab said: Sa'id b. al-Musayyib and
Abu Salama narrated this hadith on the authority of Abu
Huraira a hadith like that of Abu Bakr with the exception
of (the mention) of plundering.
It is reported on the authority of Qutaiba b. Sa'id who
reported on the authority of Abu Huraira the hadith like
that narrated from Zuhri with this exception that in the
hadith narrated by 'Ala ' and Safwan b. Sulaim there is no
mention of: People raise there eyes towards him, and in
the hadith narrated by Hammam: The believers raise their
eyes towards him, and such like words, so long as he
plunders (is not) a believer, and these words were added:
And no exploiter who makes an exploitation is a believer
as long as he exploits It; therefore avoid and shun (these
evils).
It is narrated on the authority of Abu Huraira: A
fornicator who fornicates is not a believer as long as he
commits fornication, and no one who steals is a believer
as long as he commits theft, and no one who drinks wine is
a believer as long as he drinks it, and repentance may be
accepted after that.
Muhammad b. Rafi', Abdur-Razzaq, Sufyan, A'mash
narrated this hadith like one narrated by Shu'ba, on the
authority of Abu Huraira tracing, it (right to the Holy
Prophet).
Chapter 26: CONCERNING THE PECULIARITIES OF A
HYPOCRITE
It is narrated on the authority of Abdullah b. 'Amr
that the Prophet observed: Four characteristics made
anyone who possessed them, a sheer hypocrite; anyone who
possessed one of them possessed a characteristic of
hypocrisy till be abandons it: when he talked he lied,
when he made a covenant he acted treacherously, and when
he quarreled he deviated from the truth.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: Three are the signs of a hypocrite: when he spoke he
told a lie, when he made a promise he acted treacherously
against it, when he was trusted he betrayed.
Abu Huraira reported that the Messenger of Allah (may
peace and blessings be upon him) observed: There are three
characteristics of a hypocrite: when he spoke he told a
lie, when he made promise he acted treacherously, and when
he was trusted he betrayed.
'Uqba b. Mukarram al-'Ami reported that he heard 'Ala'
b. 'Abdur-Rahman narrating this hadith with this chain of
transmitters and he said: Three are the signs of a
hypocrite, even if he observed fast and prayed and
asserted that he was a Muslim.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings of Allah be
upon him) made observations like them embodied in the
hadith narrated by Yahya b. Muhammad on the authority of
'Ala', and added to it: even if he observed fast and
prayed and asserted that he was a Muslim.
Chapter 27: THE CONDITION OF THE FAITH OF ONE WHO
CALLS HIS BROTHER MUSLIM AN UNBELIEVER
It is reported on the authority of Ibn 'Umar that the
Apostle (may peace and blessings be upon him) observed:
When a man calls his brother an unbeliever, it returns (at
least) to one of them.
It is reported on the authority of Ibn 'Umar that the
Messenger of Allah (may peace and blessings be upon him)
said: Any person who called his brother: or unbeliever
(has in fact done an act by which this unbelief) would
return to one of them. If it were so, as he asserted (then
the unbelief of man was confirmed but if it was not true),
then it returned to him (to the man who labeled it on his
brother Muslim).
Chapter 28: THE CONDITION OF THE FAITH OF ONE WHO
KNOWINGLY DENIES HIS TRUE PARENTAGE
It is reported on the authority of Abu Dharr that he
heard the Messenger of Allah (may peace and blessings be
upon him) saying: No person who claimed knowingly anyone
else as his father besides (his own) committed nothing but
infidelity, and he who made a claim of anything, which (in
fact) did not belong to him, is not amongst us; he should
make his abode in Fire, and he who labeled anyone with
unbelief or called him the enemy of Allah, and he was in
fact not so, it rebounded on him.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: Do not detest your fathers; he who detested his
father committed infidelity.
It is reported on the authority of Sa'd b. Abi Waqqas:
Both of my ears heard the Messenger of Allah saying this:
He who claimed the fatherhood of anyone else besides his
real father knowingly (committed a great sin) ;Paradise is
forbidden to him. Abu Bakra asserted that he too heard it
from the Messenger of Allah (may peace be upon him ).
Sa'd and Abu Bakra each one of them said: My ears heard
and my hearing preserved it that Muhammad (peace and
blessings be upon him) observed: He who claimed for
another one his fatherhood besides his own father
knowingly that he was not his father-to him Paradise is
forbidden.
Chapter 29: ABUSING A MUSLIM IS AN OUTRAGE AND
FIGHTING AGAINST HIM IS UNBELIEF
It is narrated on the authority of 'Abdullah b. Mas'ud
that the Messenger of Allah (may peace and blessings be
upon him) observed: Abusing a Muslim is an outrage and
fighting against him is unbelief. Zubaid said: I asked Abu
Wa'il: Did you hear it from Abdullah narrating if from the
Messenger of Allah (may peace and blessings be upon him)?
He replied: Yes. But there is mention of the talk between
Zubaid and Abu Wa'il in the hadith narrated by Shu'ba.
It is narrated on the authority of Jarir b. 'Abdullah
that the Apostle of Allah (may peace and blessings be upon
him) asked him on the occasion of the Farewell Pilgrimage
to make the people silent and then said: Do not return to
unbelief after me by striking the necks of one another.
It is narrated on the authority of Abdullah b. Umar
that the Apostle (may peace and blessings be upon him)
observed on the occasion of the Farewell Pilgrimage Woe
unto you distress unto you! Don't turn back as unbelievers
after me by striking the necks of one another.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
observed: Two (things) are found among men which are
tantamount to unbelief: slandering one's lineage and
lamentation on the dead.
It is narrated on the authority of Jarir that he heard
(the Holy Prophet) saying, The slave who fled from his
master committed an act of infidelity as long as he would
not return to him. Mansur observed: By God, this hadith
was narrated from the Apostle (may peace and blessings be
upon him), but I do not like that this should be narrated
on my authority here in Basra.
It is narrated on the authority of Jarir that the
Messenger of Allah (may peace and blessings be upon him)
observed: The slave who fled from his master,
responsibility with regard to him was absolved.
It is narrated on the authority of Zaid b. Khalid
al-Juhani: The Messenger of Allah (may peace and blessings
be upon him) led the morning prayer at Hudaybiya. There
were some marks of the rainfall during the night. At the
conclusion of prayer he turned towards people and
observed: Do you know what your Lord has said? They
replied: Allah and His Messenger know best. Upon this he
(the Holy Prophet) remarked: He (Allah) said: Some of My
bondsmen entered the morning as My believers and some as
unbelievers. He who said: We have had a rainfall due to
the Blessing and Mercy of Allah, he is My believer and a
disbeliever of stars, and who said: We have had a rainfall
due to the rising of such and such (star) disbelieved Me
and affirmed his faith in the stars.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: Don't you know what your Lord said? He observed: I
have never endowed My bondsmen with a favor, but a section
amongst them disbelieved it and said: Stars, it was due to
the stars.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessing be upon him)
observed: Allah does not shower His blessings from the
heaven that in the morning a group of men disbelieve it
(to be a blessing from Allah). Allah sends down rain, but
they (the disbelievers) say: Such and such star (is
responsible for that).
It is reported on the authority of Ibn 'Abbas that
there was (once) a downpour during the life of the Apostle
(may peace and blessings be upon him Upon this the Apostle
(may peace and blessings be upon him) observed: Some
people entered the morning with gratitude and some with
ingratitude (to Allah). Those who entered with gratitude
said: This is the blessing of Allah, and those who entered
with ingratitude said: Such and such asterism was right.
It was upon this that the verse was revealed:
I swear by the setting of the stars to the end and make
your provision that you should disbelieve it.
Chapter 34: THE LOVE OF ANSAR (HELPERS) AND 'ALI
(MAY ALLAH BE PLEASED WITH ALL OF THEM) IS (AN INGREDIENT)
OF IMAN AND (ONE OF) ITS SIGNS, AND HATRED AGAINST THEM IS A
SIGN OF DISSEMBLANCE
It is reported on the authority of Anas that the
Messenger of Allah (may peace and blessings Be upon him)
observed: The sign of a hypocrite is the hatred against
the Ansar and the sign of a believer is the love for the
Ansar.
It is narrated on the authority of Anas that the
Apostle (may peace and blessings be upon him) said: The
love of the Ansar is the sign of faith and hatred against
them is the sign of dissemblance.
Al-Bara reported it from the Apostle (may peace and
blessing be upon him) that he observed with regard to the
Ansar, None but the believer loves them, none but the
hypocrite hates them. He who loved them loved Allah and he
who hated them hated Allah. I (the narrator) said: Did you
hear this hadith from al-Bara'? He said: To me, he
narrated it.
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace and blessings be upon him)
said: A person who believes in Allah and the Last Day
never nurses a grudge against the Ansar.
It is narrated on the authority of Abu Sa'id Khudri
that the Messenger of Allah observed: The person who
believes in Allah and the Last Day never nurses a grudge
against the Ansar.
Zirr reported: 'Ali observed: By Him Who split up the
seed and created something living, the Apostle (may peace
and blessings be upon him) gave me a promise that no one
but a believer would love me, and none but a hypocrite
would nurse grudge against me.
Chapter 35: DIMINUTION OF IMAN BY FAILING IN
SUBMISSION AND THE USE OF THE WORD" KUFR" FOR THINGS BESIDES
UNBELIEF OF ALLAH, FOR EXAMPLE UNGRATEFULNESS AND
INGRATITUDE
It is narrated on the authority of 'Abdullah b. Umar
that the Messenger of Allah observed: O womenfolk, you
should give charity and ask much forgiveness for I saw you
in bulk amongst the dwellers of Hell. A wise lady among
them said: Why is it, Messenger of Allah, that our folk is
in bulk in Hell? Upon this the Holy Prophet observed: You
curse too much and are ungrateful to your spouses. I have
seen none lacking in common sense and failing in religion
but (at the same time) robbing the wisdom of the wise,
besides you. Upon this the woman remarked: What is wrong
with our common sense and with religion? He (the Holy
Prophet) observed: Your lack of common sense (can be well
judged from the fact) that the evidence of two women is
equal to one man, that is a proof of the lack of common
sense, and you spend some nights (and days) in which you
do not offer prayer and in the month of Ramadan (during
the days) you do not observe fast, that is a failing in
religion. This hadith has been narrated on the authority
of Abu Tahir with this chain of transmitters.
It is narrated on the authority of Abu Huraira that
when, the son of Adam recites the Ayat of Sajdah
(prostration) and then falls down in prostration, the
Satan goes into seclusion and weeps and says: Alas, and in
the narration of Abu Kuraib the words are: Woe unto me,
the son of Adam was commanded to prostrate, and he
prostrated and Paradise was entitled to him and I was
commanded to prostrate, but I refused and am doomed to
Hell.
A'mash narrated this hadith with the same chain of
transmitters, with this change of words that he (the
Satan) said: I disobeyed and I am doomed to Hell.
It is narrated on the authority of Jabir that he heard
the Apostle (may peace and blessings be upon him) saying.
Verily between man and between polytheism and unbelief is
the negligence of prayer.
It is narrated on the authority of Abu Zubair that he
heard Jabir b. 'Abdullah saying. I heard the Messenger of
Allah (may peace and blessings be upon him) observing
this: Between man and polytheism and unbelief is the
abandonment of salat.
Abu Huraira reported: The Messenger of Allah was asked
about the best of deeds. He observed: Belief in Allah. He
(the inquirer) said: What next? He (the Holy Prophet)
replied: Jihad (struggle to the utmost) in the cause of
Allah. He (the inquirer) again said: What next? He (the
Holy Prophet) replied: Pilgrimage accepted into the grace
of the Lord. In the. tradition narrated on the authority
of Muhammad b. Ja'far (the words are) that he (the Holy
Prophet) said: Belief in Allah and His Messenger. Muhammad
b. Rafi and 'Abd b. Humaid, 'Abdur-Razzaq and Ma'mar and
Zuhri have narrated a hadith like this on the authority of
the same chain of transmitters.
Abu Dharr reported: I said: Messenger of Allah, which
of the deeds is the best? He (the Holy Prophet) replied:
Belief in Allah and Jihad in His cause. I again asked: Who
is the slave whose emancipation is the best? He (the Holy
Prophet) replied: One who is valuable for his master and
whose price is high. I said: If I can't afford to do it?
He (the Holy Prophet) replied: Help an artisan or make
anything for the unskilled (labourer). I (Abu Dharr) said:
Messenger of Allah, you see that I am helpless in doing
some of these deeds. He (the Holy Prophet) replied: Desist
from doing mischief to the people. That is the charity of
your person on your behalf.
It is narrated on the authority of 'Abdullah b. Mas'ud
that he observed. I asked the Messenger of Allah (may
peace be upon him) which deed was the best. He (the Holy
Prophet) replied: Prayer at its appointed hour. I (again)
said: Then what? He (the Holy Prophet) replied: Kindness
to the parents. I (again) said: Then what? He replied:
Earnest endeavour (Jihad) in the cause of Allah. And I
would have not ceased asking more questions but out of
regard (for his feelings).
'Abdullah b. Mas'ud reported: I said: Messenger of
Allah, which of the deeds (takes one) nearer to Paradise?
He (the Holy Prophet) replied: Prayer at its proper time,
I said: What next, Messenger of Allah? He replied:
Kindness to the parents. I said: What next? He replied:
Jihad in the cause of Allah.
It was heard from Abu 'Amr Shaibani that, pointing
towards the house of Abdullah, he said: The owner of this
house told me that he asked the Messenger of Allah (may
peace be upon him): Which of the deeds are liked by Allah?
He (the Holy Prophet) observed: Prayer at its proper time.
I (again) said: What next? He replied: Then goodness to
the parents. I (again) said: What then? He replied: Then
Jihad in the cause of Allah. He ('Abdullah) said: This is
what I was told (by the Holy Prophet). Had I questioned
further, he would have made additions for me.
This hadith has been transmitted by Muhammad b.
Bashshar, Muhammad b. Ja'far Shu'ba with this chain of
narrators, with the addition that he pointed towards the
house of 'Abdullah, but he did not mention his name for
us.
It is reported on the authority of 'Abdullah that the
Apostle of Allah observed: The best of' the deeds or deed
is the (observance of) prayer at its proper time and
kindness to the parents.
Chapter 38: POLYTHEISM IS THE MOST SHAMEFUL OF
SINS AND THE MENTIONING OF THE GRAVEST SIN NEXT TO IT
'Abdullah reported: I asked the Messenger of Allah (may
peace be upon him): Which sin is the gravest in the eye of
Allah? He (the Holy Prophet) replied: That you associate a
partner with Allah (despite the fact) that He has created
you. He (the reporter) said: I told him (the, Holy
Prophet): Verily it is indeed grave. He (the reporter)
said: I asked him what the next (gravest sin) was. He (the
Holy Prophet) replied: That you kill your child out of
fear that he shall join you in food. He (the reporter)
said: I asked (him) what the next (gravest sin) was. He
(the Holy Prophet) observed: Then (the next gravest sin)
is that you commit adultery with the wife of your
neighbour.
It is narrated on the authority of Abdullah b. Mas'ud
that a man said: Messenger of Allah, which offence is the
most grievous in the eye of Allah? He (the Holy Prophet)
replied: That you associate a partner with Allah (despite
the fact) that He created you. He (the man) said: What
next? He (the Holy Prophet) replied: That you kill your
child out of fear that he would join you in food. He (the
inquirer) said (again): What next? He (the Holy Prophet)
replied: That you commit adultery with the wife of your
neighbour. And the Almighty and Exalted Lord testified it
(with this verse):
All those who call not unto another god along with
Allah, and slay not any soul which Allah has forbidden,
except in the cause of justice, nor commit fornication,
and he who does this shall meet a requital of sin (xxv.
68).
Chapter 39: MAJOR SINS AND THE GRAVEST AMONG
THESE
It is narrated on the authority of 'Abdur-Rahman b. Abu
Bakra that his father said: We were in the company of the
Messenger of Allah (may peace be upon him) that he
observed: Should I not inform you about the most grievous
of the grave sins? (The Holy Prophet) repeated it three
times, and then said: Associating anyone with Allah,
disobedience to parents, false testimony or false
utterance. The Holy Prophet was reclining, then he sat up,
and he repeated it so many times that we wished that he
should become silent.
Anas narrated from the Apostle (may peace be upon him)
about the major sins. He (the Holy Prophet) observed:
Associating anyone with Allah, disobedience to parents,
killing a person and false utterance.
Ubaidullah b. Abu Bakr said: I heard Anas b. Malik
saying: The Messenger of Allah (may peace be upon him)
talked about the major sins, or he was asked about the
major sins. Upon this he observed: Associating anyone with
Allah, killing of a person, disobedience to parents. He
(the Holy Prophet further) said: Should I not inform you
about the gravest of the major sins, and (in this
connection) observed: False utterance or false testimony.
Shu'ba said. It was most probably" false testimony".
It is reported on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: Avoid
the seven noxious things. It was said (by the hearers):
What are they, Messenger of Allah? He (the Holy Prophet)
replied: Associating anything with Allah, magic, killing
of one whom God has declared inviolate without a just
cause, consuming the property of an orphan, and consuming
of usury, turning back when the army advances, and
slandering chaste women who are believers, but unwary.
It is narrated on the authority of 'Abdullah b. Amr b.
al-'As that the Messenger of Allah (may peace be upon him)
observed: Abusing one's parents is one of the major sins.
They (the hearers) said: Messenger of Allah, does a man
abuse his parents too? He (the Holy Prophet) replied: Yes,
one abuses the father of another man, who in turn abuses
his father. One abuses his mother and he in turn abuses
his (the former's) mother.
It Is narrated on the authority of Abdullah b. Mas'ud
that the Apostle of Allah (may peace be upon him),
observed: He who has in his heart the weight of a mustard
seed of pride shall not enter Paradise. A person (amongst
his hearers) said: Verily a person loves that his dress
should be fine, and his shoes should be fine. He (the Holy
Prophet) remarked: Verily, Allah is Graceful and He loves
Grace. Pride is disdaining the truth (out of self-conceit)
and contempt for the people.
It is narrated on the authority of 'Abdullah b. Mas'ud
that the Messenger of Allah (may peace be upon him)
observed: None shall enter the Fire (of Hell) who has in
his heart the weight of a mustard seed of Iman and none
shall enter Paradise who has in his heart the weight of a
mustard seed of pride.
It is narrated on the authority of 'Abdullah that the
Apostle of Allah (may peace be upon him) observed: He who
as in his heart the weight of a mustard seed of pride
shall not enter Paradise.
Chapter 41: HE WHO DIES ASSOCIATING NONE WITH
ALLAH WOULD ENTER PARADISE AND HE WHO DIES AS A POLYTHEIST
WOULD ENTER THE FIRE OF HELL
It is narrated on the authority of Abdullah b. Mas'ud
that Waki told (him) that the Messenger of Allah had
observed and Ibn Numair asserted: I heard the Messenger of
Allah (may peace be upon him) saying: He who dies
associating anything with Allah would enter the Fire (of
Hell). 'Abdullah b. Mas'ud said: I say that he who died
without associating anything with Allah entered Paradise.
It is narrated on the authority of Jabir that a man
came to the Apostle of Allah (may peace be upon him) and
said: Messenger of Allah, what are the two things quite
unavoidable? He replied: He who dies without associating
anyone with Allah would (necessarily) enter Paradise and
he who dies associating anything with Allah would enter
the (Fire of) Hell.
It is narrated on the authority of Jabir b. Abdullah: I
heard the Messenger of Allah (may peace be upon him)
saying: He who met Allah without associating anything with
Allah entered Paradise and he who met Him associating
(anything) with Him entered Fire.
I heard Abu Dharr narrating it from the Apostle (may
peace be upon him) that he observed: Gabriel came to me
and gave me the tidings: Verily he who died amongst your
Ummah without associating anything with Allah would enter
Paradise. I (the narrator) said: Even if he committed
adultery and theft. He (the Holy Prophet) said: (Yes),
even if he committed adultery and theft.
Abu Dharr reported,: I came to the Apostle (may peace
be upon him ) and he was asleep with a white mantle over
him. I again came, he was still asleep, I came again and
he had awakened. I sat by his side and (the Holy Prophet)
observed: There is none among the bondsmen who affirmed
his faith in La illaha ill-Allah there is no God but
Allah) and died in this state and did not enter Paradise.
I (Abu Dharr) said: Even if he committed adultery and
theft? He (the Holy Prophet) replied: (Yes) even though he
committed adultery and theft. I (again said): Even if he
committed adultery and theft? He replied: (Yes) even
though he committed adultery and theft. (Th Holy Prophet
repeated it three times) and said for the fourth time: In
defiance of Abu Dharr. Abu Dharr then went out and he
repeated (these words): In defiance of Abu Dharr.
Chapter 42: PROHIBITION OF THE KILLING OF AN
INFIDEL AFTER HE SAYS:" THERE IS NO GOD BUT ALLAH"
It is narrated on the authority of Miqdad b. Aswad that
he said. Messenger of Allah, you just see (here is a
point): If I encountered a person amongst the infidels (in
the battlefield) and he attacked me and struck me and cut
off one of my hands with the sword. Then he (in order to
protect himself from me) took shelter of a tree and said:
I become Muslim for Allah's sake. Messenger of Allah, can
I kill him after he had uttered this? The Messenger of
Allah (may peace be upon him) said: Do not kill him. I
(the narrator) said: Messenger of Allah, he cut off my
hand and uttered this after amputating it; should I then
kill him? The Messenger of Allah (may peace be upon him)
said: Don't kill him, for I you kill him, verily he would
be in a position where you had been before killing him and
verily you would be in a position where he had been before
uttering (kalima).
The same hadith has been transmitted by the same chain
of narrators. The hadith transmitted by Auza'i and Ibn
Juraij contains these words: I embraced Islam for Allah's
sake. and in the hadith narrated by Ma'mar the words are:
I knelt down to kill him, that he said; There is no god
but Allah.
It is narrated by Miqdad, and he was an ally of B.
Zuhra and was of those who participated in the Battle of
Badr along with the Messenger of Allah, that he said:
Messenger of Allah, here is a point: If I happened to
encounter a person amongst the infidels (in the battle).
Then he narrated a hadith similar to the one transmitted
by Laith.
It is narrated on the authority of Usama b. Zaid that
the Messenger of Allah (may peace be upon him) sent us in
a raiding party. We raided Huraqat of Juhaina in the
morning. I caught hold of a man and he said: There is no
god but Allah, I attacked him with a spear. It once
occurred to me and I talked about it to the Apostle (may
peace be upon him). The Messenger of Allah (may peace be
upon him) said: Did he profess" There is no god but
Allah," and even then you killed him? I said: Messenger of
Allah, he made a profession of it out of the fear of the
weapon. He (the Holy Prophet) observed: Did you tear his
heart in order to find out whether it had professed or
not? And he went on repeating it to me till I wished I had
embraced Islam that day. Sa'd said: By Allah, I would
never kill any Muslim so long as a person with a heavy
belly, i. e., Usama, would not kill. Upon this a person
remarked: Did Allah not say this: And fight them until
there is no more mischief and religion is wholly for
Allah? Sa'd said: We fought so that there should be no
mischief, but you and your companions wish to fight so
that there should be mischief.
It is narrated on the authority of Usama b. Zaid: The
Messenger of Allah may peace be upon him) sent us to
Huraqat, a tribe of Juhaina. We attacked that tribe early
in the morning and defeated them and I and a man from the
Ansar caught hold of a person (of the defeated tribe).
When we overcame him, he said: There is no god but Allah.
At that moment the Ansari spared him, but I attacked him
with my spear and killed him. The news had already reached
the Apostle (peace be upon him), so when we came back he
(the Apostle) said to me: Usama, did you kill him after he
had made the profession: There is no god but Allah? I
said. Messenger of Allah, he did it only as a shelter. The
Holy Prophet observed: Did you kill him after he had made
the profession that there is no god but Allah? He (the
Holy Prophet) went on repeating this to me till I wished I
had not embraced Islam before that day.
It is narrated by Safwan b. Muhriz that Jundab b.
'Abdullah al-Bajali during the stormy days of Ibn Zubair
sent a message to 'As'as b. Salama: Gather some men of
your family so that I should talk to them. He ('As'as)
sent a messenger to them (to the members of his family).
When they had assembled, Jundab came there with a yellow
hooded cloak on him, He said: Talk what you were busy in
talking. The talk went on by turns, till there came his
(Jundab's) turn. He took off the hooded cloak from his
head and said: I have come to you with no other intention
but to narrate to you a hadith of your Apostle: Verily the
Messenger of Allah (may peace be upon him) sent a squad of
the Muslims to a tribe of the polytheists. Both the armies
confronted one another. There was a man among the army of
polytheists who (was so dashing that), whenever he
intended to kill a man from among the Muslims, he killed
him. Amongst the Muslims too was a man looking forward to
(an opportunity of) his (the polytheist's) unmindfulness.
He (the narrator) said: We talked that he was Usama b,
Zaid. When he raised his sword, he (the soldier of the
polytheists) uttered:" There is no god but Allah," but he
(Usama b. Zaid) killed him. When the messenger of the glad
tidings came to the Apostle (may peace be upon him) he
asked him (about the events of the battle) and he informed
him about the man (Usama) and what he had done He (the
Prophet of Allah) called for him and asked him why he had
killed him. He (Usama) said: Messenger of Allah, he struck
the Muslims and killed such and such of them. And he even
named some of them. (He continued): I attacked him and
when he saw the sword he said: There is no god but Allah.
The Messenger of Allah (may peace be upon him) said: Did
you kill him? He (Usama) replied in the affirmative. He
(the Holy Prophet) remarked: What would you do with:"
There is no god but Allah," when he would come (before
you) on the Day of Judgment? He (Usama) said: Messenger of
Allah, beg pardon for me (from your Lord). He (the Holy
Prophet) said: What would you do with:" There is no god
but Allah" when he would come (before you) on the Day of
Judgment? He (the Holy Prophet) added nothing to it but
kept saying: What would you do with:" There is no god but
Allah," when he would come (before you) on the Day of
Judgment?
Chapter 43: THE UTTERANCE OF THE APOSTLE (MAY
PEACE BE UPON HIM): HE WHO TAKES, UP ARMS AGAINST US IS NOT
OF US (I. E. HE CEASES TO RE A MUSLIM)
It is narrated on the authority of Abdullah b. Umar who
narrates from the Prophet of Allah (may peace be upon him)
who said: He who took up arms against us is not of us.
It is narrated on the authority of Abu Musa Ash'ari: He
who took up arms against us is not of us.
Chapter 44: THE UTTERANCE OF THE APOSTLE (PEACE
BE UPON HIM): HE WHO ACTED DISHONESTLY TOWARDS US IS NOT OF
US (I. E. HE IS NOT TO BE COUNTED AMONGST MUSLIMS)
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who took up arms against us is not of us and he who acted
dishonestly towards us is not of us.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) happened to
pass by a heap of eatables (corn). He thrust his hand in
that (heap) and his fingers were moistened. He said to the
owner of that heap of eatables (corn): What is this? He
replied: Messenger of Allah, these have been drenched by
rainfall. He (the Holy Prophet) remarked: Why did you not
place this (the drenched part of the heap) over other
eatables so that the people could see it? He who deceives
is not of me (is not my follower).
Chapter 45: BEATING OF THE CHEEKS, TEARING OF THE
FRONT OPENING OF THE SHIRT, AND CALLING THE CALLS OF THE
JAHILIYA (IGNORANCE) ARE FORBIDDEN
It is narrated on the authority of Abdullah b. Mas'ud
that the Holy Prophet observed: He is not one of us (one
among the Ummah of Islam) who beat the cheeks or tore the
front opening of the shirt or uttered the slogans of (the
days of) Jahiliya (ignorance). Ibn Numair and Abu Bakr
said (instead of the word" au" (or) it is" wa" [and] the
words are) and tore and uttered (the slogans) of Jahiliya
without" alif".
It is narrated on the authority of Abu Burda b. Abu
Musa that Abu Musa was afflicted with grave pain and he
became unconscious and his head was in the lap of a lady
of his household. One of the women of his household
walled. He (Abu Musa) was unable (because of weakness) to
say anything to her. But when he was a bit recovered he
said: I have no concern with one with whom the Messenger
of Allah (may peace be upon him) has no concern, Verily
the Messenger of Allah (may peace be upon him) has no
concern with that woman who wails loudly, shaves her hair
and tears (her garment in grief).
It is narrated on the authority of Abu Burda that Abu
Musa fell unconscious and his wife Umm Abdullah came there
and wailed loudly. When he felt relief he said: Don't you
know? -and narrated to her: Verily the Messenger of Allah
(may peace be upon him) said: I have no concern with one
who shaved her hair, lamented loudly and tore (her clothes
in grief).
This hadith is narrated on the authority of Abu Musa
with this change only: That (the Holy Prophet) did not say
that he had no concern but said: He is not one of us.
It is reported from Hudhaifa that news reached him (the
Holy Prophet) that a certain man carried tales. Upon this
Hudhaifa remarked: I heard Allah's Messenger (may peace be
upon him) saying: The tale-bearer shall not enter
Paradise.
It is reported on the authority of Hammam b, al-Harith
that a man used to carry tales to the governor. We were
sitting in the mosque. the people said: He is one who
carries tales to the governor. He (the narrator) said:
Then he came and sat with us. Thereupon Hudhaifa remarked:
I heard the Messenger of Allah (may peace be upon him)
saying: The beater of false tales would never enter
heaven.
It is narrated on the authority of Hammam b. al-Harith:
We were sitting with Hudhaifa in the mosque. A man came
and sat along with us. It was said to Hudhaifa that he was
the man who carried tales to the ruler. Hudhaifa remarked
with the intention of conveying to him: I have heard the
Messenger of Allah (may peace be upon him) saying: The
tale-bearer will not enter Paradise.
Chapter 47: SERIOUS PROHIBITION OF LETTING DOWN
THE LOWER GARMENT, OF LAYING OBLIGATION, OF SELLING GOODS BY
FALSE OATHS, AND DESCRIPTION OF THOSE THREE- (PERSONS) WITH
WHOM ALLAH WOULD NOT SPEAK ON THE DAY OF RESURRECTION, NOR
WOULD HE SEE TOWARDS THEM NOR WOULD ABSOLVE THEM, AND FOR
THEM IS A PAINFUL CHASTISEMENT
It is narrated o the authority of Abu Dharr that the
Messenger of Allah (may ace he upon him) observed: Three
are the (persons) with whom Allah would neither speak on
the Day of Resurrection, nor would look at them nor would
absolve the and there is a painful chastisement for them.
The Messenger of Allah (may peace be upon him) repeated it
three times. Abu Dharr remarked: They failed and they
lost; who are these persons, Messenger of Allah? Upon this
he (the Holy) Prophet) observed: They are: the dragger of
lower garment, the recounter of obligation the seller of
goods by false oath.
It is narrated on the authority of Abu Dharr who
narrates that the Prophet (may peace be upon him)
observed: Three are the persons with whom Allah would not
speak on the Day of Resurrection: the bestower of gift who
does not give anything but by laying obligation on him,
the seller of goods who sells them by taking false oath
and one who hangs low his lower garment.
Bishr b. Khalid has narrated this hadith on the
authority of Sulaiman with the same chain of transmitters
with this addition: Allah shall neither speak nor look at
nor absolve then, and there is a tormenting punishment for
them.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: Three
(are the persons) with whom Allah would neither speak, nor
would He absolve them on the Day of Resurrection. Abu
Mu'awiya added: He would not look at them and there is
grievous torment for them: the aged adulterer, the liar
king and the proud destitute.
Abu Huraira narrated on the authority of Abu Bakr that
the Messenger of Allah (may peace be upon him) said: Three
are the persons with whom Allah would neither speak on the
Day of Resurrection, nor would He look towards them, nor
would purify them (from sins), and there would be a
tormenting chastisement for them: a person who in the
waterless desert has more water (than his need) and he
refuses to give it to the traveller and a person who sold
a commodity to another person in the afternoon and took an
oath of Allah that he had bought it at such and such price
and he (the buyer) accepted it to be true though it was
not a fact, and a person who pledged allegiance to the
Imam but for the sake of the world (material gains). And
if the Imam bestowed on him (something) out of that
(worldly riches) he stood by his allegiance and if he did
not give him, he did not fulfil the allegiance.
The same hadith has been transmitted by another chain
of transmitters with the exception of these words: He
offered for sale a commodity to another person.
This hadith has been narrated on the authority of Abu
Huraira that he (the Apostle of Allah) observed: Three are
the persons with whom Allah would neither speak (on the
Day of Resurrection) nor would He look at them, and there
would be a painful chastisement for them, a person who
took an oath on the goods of a Muslim in the afternoon and
then broke it. The rest of the hadith is the same as
narrated by A'mash.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who killed himself with steel (weapon) would be the
eternal denizen of the Fire of Hell and he would have that
weapon in his hand and would be thrusting that in his
stomach for ever and ever, he who drank poison and killed
himself would sip that in the Fire of Hell where he is
doomed for ever and ever; and he who killed himself by
falling from (the top of) a mountain would constantly fall
in the Fire of Hell and would live there for ever and
ever.
Thabit b. Dahhak reported that he pledged allegiance to
the Messenger of Allah (may peace be upon him) under the
Tree, and verily the Messenger of Allah (may peace be upon
him) observed: He who took an oath of a religion other
than Islam, in the state of being a liar, would became so,
as he professed. He who killed himself with a thing would
be tormented on the Day of Resurrection with that very
thing. One is not obliged to offer votive offering of a
thing which is not in his possession.
It is narrated on the authority of Thabit b. al-Dahhak
that the Apostle of Allah (may peace be upon him)
observes: None is obliged to give votive offering (of a
thing) which is not in his possession and the cursing of a
believer is tantamount to killing him, and he who killed
himself with a thing in this world would be tormented with
that (very thing) on the Day of Resurrection, and he who
made a false claim to increase (his wealth), Allah would
make no addition but that of paucity, and he who perjured
would earn the wrath of God
It is narrated on the authority of Thabit b. Dahhak
that the Apostle of Allah (may peace be upon him)
observed: He who took deliberately a false oath on a
religion other than Islam would become that which he had
professed. And he who killed himself with anything Allah
would torment him with that in the Fire of Hell.
In the hadith narrated by Shu'ba the words are: Verily
the Messenger of Allah (may peace be upon him) said: He
who took an oath on a religion other than Islam as a liar
would become so as he said, and he who slaughtered himself
with a thing would be slaughtered with that on the Day of
Resurrection.
It is narrated on the authority of Abu Huraira: We
participated in the Battle of Hunain along with the
Messenger of Allah (may peace be upon him). He (the Holy
Prophet) said about a man who claimed to be a Muslim that
he was one of the denizens of the Fire (of Hell). When we
were in the thick of the battle that man fought
desperately and was wounded. It was said: Messenger of
Allah, the person whom you at first called as the denizen
of Fire fought desperately and died. Upon this the Apostle
of Allah (may peace be upon him) remarked: He was doomed
to the Fire (of Hell). Some men were on the verge of doubt
(about his fate) when it was said that he was not dead but
fatally wounded. When it was night he could not stand the
(pain of his) wound and killed himself. The Apostle (may
peace be upon him) was informed of that. He (the Holy
Prophet) observed: Allah is Great, I bear testimony to the
fact that I am the servant of Allah and His messenger. He
then commanded Bilal to announce to the people that none
but a Muslim would enter Paradise. Verily Allah helps this
faith even by a sinful person.
It is reported on the authority of Sahl b. Sa'd
al-Sa'idi that there was an encounter between the
Messenger of Allah (may peace be upon him) and the
polytheists, and they fought (against one another). At the
conclusion of the battle the Messenger of Allah (may peace
be upon him) bent his steps towards his army and they (the
enemies) bent their steps towards their army. And there
was a person (his name was Quzman and he was one of the
hypocrites) among the Companions of the Messenger of Allah
(may peace be upon him) who did not spare a detached
(fighter of the enemy) but pursued and killed him with the
sword. They (the Companions of the Holy Prophet) said:
None served us better today than this man Upon this the
Messenger of Allah (may peace be upon him) remarked:
Verily he is one of the denizens of Fire. One of the
people (Muslims) said: I will constantly shadow him. Then
this man went out along with him. He halted whenever he
halted, and ran along with him whenever he ran. He (the
narrator) said: The man was seriously injured. He (could
not stand the pain) and hastened his own death. He placed
the blade of the sword on the ground with the tip between
his chest and then pressed himself against the sword and
killed himself. Then the man (following him) went to the
Messenger of Allah (may peace be upon him) and said: I
bear testimony that verily thou art the Messenger of
Allah, He (the Holy Prophet) said: What is the matter? He
replied: The person about whom you just mentioned that he
was one among the denizens of Fire and the people were
surprised (at this) and I said to them that I would bring
(the news about him) and consequently I went out in search
of him till I (found him ) to be very seriously injured.
He hastened his death. He placed the blade of the sword
upon the ground and its tip between his chest and then
pressed himself against that and killed himself. Thereupon
the Messenger of Allah (may peace be upon him) remarked: A
person performs the deeds which to the people appear to be
the deeds befitting the dweller of Paradise, but he is in
fact one of the denizens of Hell. And verily a person does
an act which in the eyes of public is one which is done by
the denizens of Hell, but the person is one among the
dwellers of Paradise.
It is reported on the authority of Hasan: A person
belonging to the people of the past suffered from a boil,
when it pained him, he drew out an arrow from the quiver
and pierced it. And the bleeding did not stop till he
died. Your Lord said: I forbade his entrance into
Paradise. Then he (Hasan) stretched his hand towards the
mosque and said: By God, Jundab transmitted this hadith to
me from the Messenger of Allah (may peace be upon him) in
this very mosque.
It is reported on the authority of Hasan: Jundab b.
'Abdullah al-Bajali narrated this hadith in this mosque
which we can neither forget and at the same time we have
no apprehension that Jundab could attribute a lie to the
Messenger of Allah (may peace be upon him). He (the Holy
Prophet) observed: A person belonging to the people of the
past suffered from a boil, and then the rest of the hadith
was narrated.
Chapter 49: STRICT FORBIDDANCE OF ACTING
DISHONESTLY IN RESPECT OF THE SPOILS OR BOOTY. THE BELIEVERS
ALONE WOULD ENTER PARADISE
It is narrated on the authority of 'Umar b. Khattab
that when it was the day of Khaibar a party of Companions
of the Apostle (may peace be upon him) came there and
said: So and so is a martyr, till they happened to pass by
a man and said: So and so is a martyr. Upon this the
Messenger of Allah remarked: Nay, not so verily I have
seen him in the Fire for the garment or cloak that he had
stolen from the booty, Then the Messenger of Allah (may
peace be upon him) said: Umar son of Khattab, go and
announce to the people that none but the believers shall
enter Paradise. He ('Umar b. Khattab) narrated: I went out
and proclaimed: Verily none but the believers would enter
Paradise.
It is narrated on the authority of Abu Huraira: We went
to Khaibar along with the Apostle (may peace be upon him)
and Allah granted us victory. We plundered neither gold
nor silver but laid our hands on goods, corn and clothes,
and then bent our stops to a valley; along with the
Messenger of Allah (may peace be upon him) there was a
slave who was presented to him by one Rifa'a b. Zaid of
the family of Judham, a tribe of Dubayb. When we got down
into the valley the slave of the Messenger of Allah stood
up and began to unpack the saddle-bag and was suddenly
struck by a (stray) arrow which proved fatal. We said:
There is a greeting for him, Messenger of Allah, as he is
a martyr. Upon this the Messenger of Allah (may peace be
upon him) remarked: Nay, not so. By Him in Whose hand is
the life of Muhammad, the small garment which he stole
from the booty on the day of Khaibar but which did not
(legitimately) fall to his lot is burning like the Fire
(of Hell) on him. The people were greatly perturbed (on
hearing this). A person came there with a lace or two
laces and said: Messenger of Allah, I found (them) on the
day of Khaibar. He (the Holy Prophet) remarked: This is a
lace of fire or two laces of fire.
Chapter 50: ARGUMENT IN FAVOUR OF THE FACT THAT
HE WHO KILLS HIMSELF DOES NOT BECOME UNBELIEVER
It is narrated on the authority of Jabir that Tufail
son of Amr al-Dausi came to the Apostle (may peace be upon
him) and said: Do you need strong, fortified protection?
The tribe of Daus had a fort in the pre-Islamic days. The
Apostle (may peace be upon him) declined this offer, since
it (the privilege of protecting the Holy Prophet) had
already been reserved for the Ansar. When the Apostle (may
peace be upon him) migrated to Medina, Tufail son of Amr
also migrated to that place, and there also migrated along
with him a man of his tribe. But the climate of Medina did
not suit him, and he fell sick. He felt very uneasy. So he
took hold of an iron head of an arrow and cut his
finger-joints. The blood streamed forth from his hands,
till he died. Tufail son of Amr saw him in a dream. His
state was good and he saw him with his hands wrapped. He
(Tufail) said to him: What treatment did your Allah accord
to you? He replied. Allah granted me pardon for my
migration to the Apostle (may peace be upon him): He
(Tufail) again said: What is this that I see you wrapping
up your hands? He replied: I was told (by Allah): We would
not set right anything of yours which you damaged
yourself. Tufail narrated this (dream) to the Messenger of
Allah (may peace be upon him). Upon this he prayed: O
Allah I grant pardon even to his hands.
Chapter 51: CONCERNING THE WIND WHICH WOULD BLOW
NEAR THE DAY OF RESURRECTION AND WOULD CAUSE TO DIE ANYONE
HAVING ANKTHING LIKE FAITH IN HIS HEART
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Verily
Allah would make a wind to blow from the side of the Yemen
more delicate than silk and would spare none but cause him
to die who, in the words of Abu 'Alqama, has faith equal
to the weight of a grain; while Abdul-'Aziz said: having
faith equal to the weight of a dust particle.
Chapter 52: EXHORTATION TO BE PROMPT IN DOING
GOOD DEEDS BEFORE THE APPEARANCE OF TURBULANCE
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: Be
prompt in doing good deeds (before you are overtaken) by
turbulence which would be like a part of the dark night.
During (that stormy period) a man would be a Muslim in the
morning and an unbeliever in the evening or he would be a
believer in the evening and an unbeliever in the morning,
and would sell his faith for worldly goods.
Chapter 53: PERTAINING TO THE FEAR OF A BELIEVER
LEST HIS DEEDS SHOULD BE LOST
It is narrated on the authority of Anas b. Malik that
when this verse:" O ye who believe I raise not your voices
above the voice of the Prophet, nor shout loud unto him in
discourse, as ye shout loud unto one another, lest your
deeds should become null and void, while you perceive not"
(xlix. 2-5), was revealed. Thabit b. Qais confined himself
in his house and said: I am one of the denizens of Fire,
and he deliberately avoided coming to the Apostle (may
peace be upon him). The Apostle (may peace be upon him)
asked Sa'd b, Mu'adh about him and said, Abu Amr, how is
Thabit? Has he fallen sick? Sa'd said: He is my neighbour,
but I do not know of his illness. Sa'd came to him
(Thabit), and conveyed to him the message of the Messenger
of Allah (may peace be upon him). Upon this Thabit said:
This verse was revealed, and you are well aware of the
fact that, amongst all of you, mine is the voice louder
than that of the Messenger of Allah, and so I am one
amongst the denizens of Fire, Sa'd Informed the Holy
Prophet about it. Upon this the Messenger of Allah
observed: (Nay, not so) but he (Thabit) is one of the
dwellers of Paradise.
This hadith has been narrated on the authority of Anas
b. Malik by another chain of transmitters in which these
words are found: Thabit b. Qais was the orator of the
Ansar, when this verse was revealed: the rest of the
hadith is the same with the exception that there is no
mention of Sa'd b. Mu'adh in it. This hadith is also
transmitted by Ahmad b. Sa'id, Habban, Sulaiman b. Mughira
on the authority of Anas who said: When the verse was
revealed:" Do not raise your voice louder than the voice
of the Apostle," no mention was made of Sa'd b, Mu'adh in
it.
This hadith is narrated on the authority of Anas by
another chain of transmitters in which there is no mention
of Sa'd b. Mu'adh, but the following words are there: We
observed a man, one of the dwellers of Paradise, walking
about amongst us.
Chapter 54: WOULD (PEOPLE) BE HELD RESPONSIBLE
FOR THE DEEDS COMMITTED DURING THE STATE OF IGNORANCE?
It is narrated on the authority of Abdullah b. Mas'ud
that some people said to the Messenger of Allah (may peace
be upon him): Messenger of Allah, would we be held
responsible for our deeds committed in the state of
ignorance (before embracing Islam)? Upon his he (the Holy
Prophet) remarked: He who amongst you performed good deeds
in Islam, He would not be held responsible for them
(misdeeds which he committed in ignorance) and he who
committed evil (even after embracing Islam) would be held
responsible or his misdeeds that he committed in the state
of ignorance as well as in that of Islam.
It is narrated on the authority of Abdullah b. Mas'ud:
We once said: Messenger of Allah, would we be held
responsible for our deeds committed in the state of
ignorance? He (the Holy Prophet) observed: He who did good
deeds in Islam would not be held responsible for what he
did in the state of ignorance, but he who committed evil
(after having come within the fold of Islam) would be held
responsible for his previous and later deeds.
It is narrated on the authority of Ibn Shamasa Mahri
that he said: We went to Amr b. al-As and he was about to
die. He wept for a long time and turned his face towards
the wall. His son said: Did the Messenger of Allah (may
peace be upon him not give you tidings of this? Did the
Messenger of Allah (may peace be upon him) not give you
tidings of this? He (the narrator) said: He turned his
face (towards the audience) and said: The best thing which
we can count upon is the testimony that there is no god
but Allah and that Muhammad is the Apostle of Allah.
Verily I have passed through three phases. (The first one)
in which I found myself averse to none else more than I
was averse to the Messenger of Allah (may peace be upon
him) and there was no other desire stronger in me than the
one that I should overpower him and kill him. Had I died
in this state, I would have been definitely one of the
denizens of Fire. When Allah instilled the love of Islam
in my heart, I came to the Apostle (may peace be upon him)
and said: Stretch out your right hand so that may pledge
my allegiance to you. He stretched out his right hand, I
withdrew my hand, He (the Holy Prophet) said: What has
happened to you, O 'Amr? replied: I intend to lay down
some condition. He asked: What condition do you intend to
put forward? I said: should be granted pardon. He (the
Holy Prophet) observed: Are you not aware of the fact that
Islam wipes out all the previous (misdeeds)? Verily
migration wipes out all the previous (misdeeds), and
verily the pilgrimage wipes out all the (previous)
misdeeds. And then no one as or dear to me than the
Messenger of Allah and none was more sublime in my eyes
than he, Never could I, pluck courage to catch a full
glimpse of his face due to its splendour. So if I am asked
to describe his features, I cannot do that for I have not
eyed him fully. Had I died in this state had every reason
to hope that I would have bee among the dwellers of
Paradise. Then we were responsible for certain things (in
the light of which) I am unable to know what is in store
for me. When I die, let neither female mourner nor fire
accompany me. When you bury me, fill my grave well with
earth, then stand around it for the time within which a
camel is slaughtered and its meat is distributed so that I
may enjoy your intimacy and (in your company) ascertain
what answer I can give to the messengers (angels) of
Allah.
It is narrated on the authority of Ibn 'Abbas that some
persons amongst the polytheist had committed a large
number of murders and had excessively indulged in
fornication. Then they came to Muhammad (may peace be upon
him) and said: Whatever you assert and whatever you call
to is indeed good. But if you inform us that there is
atonement of our past deeds (then we would embrace Islam).
Then it was revealed:
And those who call not unto another god along with
Allah and slay not any soul which Allah has forbidden
except in the cause of justice, nor commit fornication;
and he who does this shall meet the requital of sin.
Multiplied for him shall be the torment on the Day of
Resurrection, and he shall therein abide disgraced, except
him who repents a believes and does good deeds. Then
these! for the Allah shall change their vices into
virtues. Verily Allah is Ever Forgiving, Merciful (xxv.
68-70).
Say thou: O my bondsmen woo have committed extravagance
against themselves despair not of the Mercy of Allah I
Verily Allah will forgive the sins altogether. He is
indeed the Forgiving, the Merciful (xxxix. 53).
Chapter 56: PERTAINING TO THE VIRTUOUS ACT OF A
MAN BEFORE EMBRACING ISLAM
Hakim b. Hizam reported to 'Urwa b. Zubair that he said
to the Messenger of Allah: Do you think that there is any
thing for me (of he reward with the Lord) for the deed of
religious purification that I did in the state of
ignorance? Upon this he (the Apostle of Allah) said to
him: You accepted Islam with all the previous virtues that
you practised.
Hakim b. Hizam reported to 'Urwa b. Zubair that he said
to the Messenger of Allah (may peace be upon him):
Messenger of Allah, do you think if there is any reward
(of the Lord with me on the Day of Resurrection) for the
deeds of religious purification that I performed in the
state of ignorance, such as charity, freeing a slave,
cementing of blood-relations? Upon this he (the Apostle of
Allah) said to him: You have accepted Islam with all the
previous virtues that you had practised.
It is narrate on the authority of Hakim b. Hizam: I
said: Messenger of Allah, I did so some of the deeds in
the state of ignorance. (One of the transmitters Hisham b.
Urwa explained them as acts of piety. Upon this the
Messenger, of Allah remarked: You have embraced Islam with
all the previous acts of virtue. I said: By God, I would
leave nothing undone in Islam the like of which I did in
the state of ignorance.
Hisham b. Urwa narrated it on the authority of his
father: Hakim b. Hizam freed one hundred slave and donated
one hundred camels (for the sake of Allah) during the
state of ignorance. Then he freed one hundred slaves and
donated one hundred camel (for the sake of Allah) after)
he had embraced Islam. He subsequently came to the Apostle
(may peace be upon him). The rest of the hadith is the
same as narrated above.
Chapter 57: THE VERACITY OF FAITH AND ITS
SINCERITY
It is narrated on the authority of 'Abdullah (b.
Mas'ud) that when this verse was revealed:" It is those
who believe and confound not their belief with wrongdoing"
(vi. 82), the Companions of the Messenger of Allah wore
greatly perturbed. They said: Who amongst us (is so
fortunate) that he does not wrong himself? Upon this the
Messenger of Allah (may peace be upon him) remarked: It
does not mean that which you presume It implies that which
Luqman said to his son: O my son, do not associate
anything with Allah, for indeed it is the gravest
wrongdoing (xxxi. 13).
This hadith is narrated by another chain of
transmitters, (namely) lshaq b. Ibrahim. Ibn Idris says:
My father transmitted it from Aban b. Taghlib who heard it
from A'mash; then I heard it also from him (A'mash).
Chapter 58: CONCERNING THE WORDS OF ALLAH WHETHER
YOU MANIFEST WHATEVER IS IN YOUR MIND OR HIDE IT
It is reported on the authority of Abu Huraira that
when it was revealed to the Messenger of Allah (may peace
be upon him): To Allah belongs whatever is in the heavens
and whatever is in the earth and whether you disclose that
which is in your mind or conceal it, Allah will call you
to account according to it. Then He forgives whom He
pleases and chastises whom He Pleases; and Allah is over
everything Potent" (ii. 284). the Companions of the
Messenger of Allah (may peace be upon him) felt it hard
and severe and they came to the Messenger of Allah (may
peace be upon him) and sat down on their knees and said:
Messenger of Allah, we were assigned some duties which
were within our power to perform, such as prayer, fasting,
struggling (in the cause of Allah), charity. Then this
(the above-mentioned) verse was revealed unto you and it
is beyond our power to live up to it. The Messenger of
Allah (may peace be upon him) said: Do you intend to say
what the people of two books (Jews and Christians) said
before you:" We hear and disobey"? You should rather say:"
We hear and we obey, (we seek) Thy forgiveness, our Lord!
and unto Thee is the return." And they said:" We hear and
we obey, (we seek) Thy forgiveness, Our Lord! and unto
Thee is the return." When the people recited it and it
smoothly flowed on their tongues, then Allah revealed
immediately afterwards:" The Apostle believes in that
which is sent down unto him from his Lord, and so do the
believers. Each one believes in Allah and His Angels and
His Books and His Apostles, saying: We differentiate not
between any of His Apostles and they say: We hearken and
we obey: (we seek) Thy forgiveness, our Lord! and unto
Thee is the return" (ii. 285). When they did that, Allah
abrogated this (verse) and the Great, Majestic Allah
revealed:" Allah burdens not a soul beyond its capacity.
It gets every good that it earns and it suffers every ill
that it earns. Our Lord, punish us not if we forget or
make a mistake." (The Prophet said: ) Yes, our Lord! do
not lay on us a burden as Thou didst lay on those before
us. (The Prophet said: ) Yes, our Lord, impose not on us
(burdens) which we have not the strength to bear (The
Prophet said: ) Yes, and pardon us and grant us
protection! and have mercy on us. Thou art our Patron, so
grant us victory over the disbelieving people" (ii. 286).
He (the Lord) said: Yes.
It is narrated on the authority of Ibn 'Abbas: When
this verse:" Whether you disclose that which is in your
mind or conceal it, Allah will call you to account
according to it" (ii 284), there entered in their minds
something (of that fear) such as had never entered their
hearts (before). The Apostle (may peace be upon him)
observed: Say: We have heard and obeyed and submitted
ourselves. He (the reporter) said: Allah instilled faith
in their hearts and He revealed this verse:" Allah burdens
not a soul beyond its capacity. It gets every good that it
earns and it suffers every ill that it earns. Our Lord,
call us not to account if we forget or make a mistake. He
the (Lord) said: I indeed did it. Our Lord! do not lay on
us a burden as Thou didst lay on those before us. He (our
Lord) said: I indeed did it. And pardon us, have mercy on
us. Thou art our Protector" (ii. 286). He said: I indeed
did it.
Chapter 59: ALLAH DISREGARDS THE PREMONITION OR
THE EVIL PROMPTINGS OF THE HEART SO LONG AS THEY DO NOT TAKE
A FIRM ROOT
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed:
Verily Allah forgave my people the evil promptings which
arise within their hearts as long as they did not speak
about them or did not act upon them.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed:
Verily the Great and Mighty Allah forgave my people the
evil promptings arising in their minds, but they neither
talked about them nor acted upon them.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: The Great
and the Glorious Lord said (to angels): Whenever My
bondsman intends to corn it an evil, do not record it
against him, but if he actually commits it, then write it
as one evil. And when he intends to do good but does not
do it, then take it down is one act of goodness, but if he
does it, then write down ten good deeds (in his record).
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed:
Allah, the Great and Glorious, said: Whenever my bondsman
intends to do good, but does not do it, I write one good
act for him, but if he puts it into practice I wrote from
ten to seven hundred good deeds in favour of him. When he
intends to commit an evil, but does not actually do it, do
not record it. But if he does it, I write only one evil.
Abu Huraira reported that Muhammad, the Messenger of
Allah (may peace be upon him), said: When it occurs to my
bondsman that he should do a good deed but he actually
does not do it, record one good to him, but if he puts it
into practice, I make an entry of ten good acts in his
favour. When it occurs to him to do evil, but he does not
commit it, I forgive that. But if he commits it, I record
one evil against his name. The Messenger of Allah (may
peace be upon him) observed. The angels said: That
bondsman of Yours intends to commit evil. though His Lord
is more Vigilant than he. Upon this He (the Lord) said:
Watch him; if he commits (evil), write it against his name
but if he refrains from doing it, write one good deed or
him, for he desisted from doing it for My sake. The
Messenger of Allah said: He who amongst you is good of
faith, all his good acts are multiplied from ten to seven
hundred times (and are recorded in his name) and all the
evils that he commits are recorded as such (i, e. without
increase) till he meets Allah.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: He
who intended to do good, but did not do it, one good was
recorded for him, and he who intended to do good and also
did it, ten to seven hundred good deeds were recorded for
him. And he who intended evil, but did not commit it, no
entry was made against his name, but if he committed that,
it was recorded.
It is narrated on the authority of Ibn Abbas that the
Messenger of Allah (may peace be upon him) transmitted it
from the Blessed and Great Lord: Verily Allah recorded the
good and the evil and then made it clear that he who
intended good but did not do it, Allah recorded one
complete good in his favour, but if he intended it and
also did it, the Glorious and Great Allah recorded ten to
seven hundred virtues and even more to his credit. But it
he intended evil, but did not commit it, Allah wrote down
full one good in his favour. If he intended that and also
committed it, Allah made an entry of one evil against him.
This hadith has been narrated with another chain of
transmitters with the addition of these words: Allah would
even wipe out (the evil committed by a man) and Allah does
not put to destruction anyone except he who is doomed to
destruction.
Chapter 61: PERTAINING TO EVIIL SUGGESTION OR
PROMPTING IN FAITH AND WHAT SHOULD BE SAID WHEN IT OCCURS TO
THE MIND OF A MAN
It is narrated on the authority of Abu Huraira that
some people from amongst the Companions of the Apostle
(may peace be upon him) came to him and said: Verily we
perceive in our minds that which every one of us considers
it too grave to express. He (the Holy Prophet) said: Do
you really perceive it? They said: Yes. Upon this he
remarked: That is the faith manifest.
It is narrated on the authority of 'Abdullah b. Mas'ud
that the Apostle (may peace be upon him) was asked about
evil prompting, to which he replied: It is pure faith.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Men will
continue to question one another till this is propounded:
Allah created all things but who created Allah? He who
found himself confronted with such a situation should say:
I affirm my faith in Allah.
This hadith has been transmitted by Mahmud b. Ghailan
by another chain of transmitters (and the words are): The
Messenger of Allah (may peace be upon him) said: The Satan
will come to everyone of you and say: Who created the
heaven, who created the earth? (And the man) replies: It
is Allah, Then the remaining part of the hadith was
narrated as mentioned above and the words 'His prophets"
were added to it.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah may peace be upon him) observed: The
Satan comes to everyone. of you and says: Who created this
and that? till he questions: Who created your Lord? When
he comes to that, one should seek refuge in Allah and keep
away (from such idle thoughts).
This hadith is transmitted by Urwa b. Zubair on the
authority of Abu Huraira (and the words are): The Satan
comes to the bondsman (of Allah) and says: Who created
this and that? The remaining part of the hadith is the
same.
It is narrated on the authority of Abu Huraira that the
Apostle of Allah (may peace be upon him) observed: People
will constantly ask you questions pertaining to knowledge
till they would say: Allah created us, but who created
Allah? he (the narrator) says: he (Abu Huraira) was (at
the time of narrating this hadith) catching hold of the
hand of a man and he said: Allah and the Messenger told
the truth. Two persons have already put me this question,
and this is the third one, or he said: One man has put me
this question and he is the second one.
It is narrated on the authority of Abu Huraira that he
said: The people will constantly, and the rest of the
hadith is the same as that transmitted by 'Abdul-Warith
with the exception that there is no mention of the Apostle
of Allah in that, but he observed at the end of the
hadith: Allah and His Messenger told the truth.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said to me: they (the people) till constantly
ask you, Abu Huraira, (about different things pertaining
to religion) the they would say: Well, there is Allah, but
after all who created Allah? He (Abu Huraira) narrated:
Once we were in the mosque that some of the Bedouins came
there and said: Well, there is Allah, but who created
Allah? He (the narrator) said: I took hold of the pebbles
in my fist and flung at them and remarked: Stand up, stand
up (go away) my friend (the Holy Prophet) told the truth.
Yazid b. al-Asamm said: I heard Abu Huraira saying that
the Messenger of Allah (may peace be upon him) observed:
people will certainly ask you about everything till they
will propound: Allah created every thing, but who created
Allah?
Anas b. Malik transmitted it from the Messenger of
Allah (may peace be upon him) that the Great and Glorious
Allah said: Verily your people would constantly question
about this and that till they would say: Well, it is Allah
Who created the creation, but who created Allah?
It is narrated on the authority of Abu Umama that the
Messenger of Allah (may peace be upon him) observed: He
who appropriated the right of a Muslim by (swearing a
false) oath, Allah would make Hell-fire necessary for him
and would declare Paradise forbidden for him. A person
said to him: Messenger of Allah, even if it is something
insignificant? He (the Holy Prophet) replied: (Yes) even
if it is the twig of the arak tree.
This hadith has been transmitted by another chain of
narrators: Abu Bakr b. Abi Shaiba, Ishaq b. Ibrahim, Harun
b. Abdullah, Abi Usama, Walid b. Kathir, Muhammad b. Ka'b,
his brother Abdullah b. Ka'b and Abi Usama.
It is narrated on the authority of Abdullah (b. Umar)
that the Messenger of Allah (may peace be upon him)
observed: He who perjured with a view to appropriating the
property of a Muslim, and he is in fact a liar and would
meet Allah in a state that He would be angry with him. He
(the narrator) said: There came Ash'ath b. Qais and said
(to the people): What does Abu Abdur-Rahman (the Kunya of
Abdullah b. Umar) narrate to you? They replied: So and so.
Upon this he remarked: Abu Abdur-Rahman told the truth.
This (command) has been revealed in my case. There was a
piece of land in Yemen over which I and another person had
a claim. I brought the dispute with him to the Apostle of
Allah (to decide) He (the Holy Prophet) said: Can you
produce an evidence (in your support)? I said: No. He (the
Holy Prophet) observed: (Then the decision would be made)
on his oath. I said: He would readily take an oath. Upon
this the Messenger of Allah (may peace be upon him)
remarked: He who perjured for appropriating the wealth of
a Muslim, whereas he is a liar, would meet Allah while He
would be angry with him. This verse was then revealed:"
Verily those who barter Allah's covenant and their oaths
at a small price..." (iii 77).
It is narrated on the authority of Abdullah that he
heard the Prophet (may peace be upon him) saying: He who
took an oath in order to entitle himself (to the
possession) of a property, whereas he is a liar, would
meet Allah in a state that He would be very much angry
with him. Then the remaining part of the hadith was
narrated as transmitted by A'mash but with the exception
of these words: There was a dispute between me and another
person in regard to a well. We referred this dispute to
the Messenger of Allah (may peace be upon him). Upon this
he remarked: Either (you should produce) two witnesses (to
support your contention) or his oath (would be accepted as
valid).
Ibn Mas'ud says: I heard the Messenger of Allah
observing: He who took an oath on the property of a Muslim
without legitimate right would meet Allah and He would be
angry, with him. Then the Messenger of Allah (may peace be
upon him) in support of his contention recited the verse:"
Verily those who barter Allah's covenant and their oaths
at a small price.
It is narrated on the authority of Wa'il that there
came a person from Hadramaut and another one from Kinda to
the Apostle (may peace be upon him). One who had come from
Hadramaut said: Messenger of Allah, only this man has
appropriated my land which belonged to my father. The one
who had came from Kinda contended. This is my land and is
in my possession: I cultivate it. There is no right for
him in it. The Messenger of Allah said to the Hadramite:
Have you any evidence (to support you)? He replied in the
negative. He (the Apostle of Allah) said: Then your case
is to be decided on his oath. He (the Hadramite) said:
Messenger of Allah, he is a liar and cares not what he
swears and has no regard for anything. Upon this he (the
Messenger of Allah) remarked: For you then there is no
other help to it. He (the man from Kinda) set out to take
an oath. When he turned his back the Messenger of Allah
(may peace be upon him) observed: If he took an oath on
his property with a view to usurping it, he would
certainly meet his Lord in a state that He would turn away
from him.
Wa'il reported it on the authority of his father Hujr:
I was with the Messenger of Allah (may peace be upon him)
that two men came there disputing over a piece of land.
One of them said: Messenger of Allah, this man
appropriated my land without justification in the days of
ignorance. The (claimant) was Imru'l-Qais b. 'Abis
al-Kindi and his opponent was Rabi'a b. 'Iban He (the Holy
Prophet) said (to the claimant): Have you evidence (to
substantiate your claim)? He replied: I have no evidence.
Upon this he (the Messenger of Allah) remarked: Then his
(that is of the defendant) is the oath. He (the claimant)
said: In this case he (the defendant) would appropriate
this (the property). He (the Holy Prophet) said: There is
than no other way left for you but this. He (the narrator)
said: When he (the defendant) stood up to take oath, the
Messenger of Allah (may peace be upon him) said: He who
appropriated the land wrongfully would meet Allah in a
state that He would be angry with him. Ishaq in his
narration mentions Rabi'a b. 'Aidan (instead of Rabi'a b.
'Ibdan).
Chapter 63: CONCERNING THE FACT THAT VIOLABLE IS
THE BLOOD OF ONE WHO MAKES AN ATTEMPT TO TAKE POSSESSION OF
THE PROPERTY OF ANOTHER WITHOUT ANY LEGITIMATE RIGHT. IF
SUCH MAN IS KILLED HIS ABODE IS FIRE AND HE WHO DIES IN
PROTECTING HIS PROPERTY IS A MARTYR
Abu Huraira reported: A person came to the Messenger of
Allah (may peace be upon him) and said: Messenger of
Allah, what do you think if a man comes to me in order to
appropriate my possession? He (the Holy Prophet) said:
Don't surrender your possession to him. He (the inquirer)
said: If he fights me? He (the Holy Prophet) remarked:
Then fight (with him). He (the inquirer) again said: What
do you think if I am killed? He (the Holy Prophet)
observed: You would be a martyr. He (the inquirer) said:
What do you think of him (Messenger of Allah) If I kill
him. He (the Holy Prophet) said: he would be in the Fire.
It is narrated on the authority of Thabit, that when
'Abdullah b. 'Amr and 'Anbasa b. Abi Sufyan were about to
fight against each other, Khalid b. 'As rode to 'Abdullah
b. 'Amr and persuaded him (not to do so). Upon this
Abdullah b. 'Amr said: Are you not aware that the
Messenger of Allah (may peace be upon him) had observed:"
He who died in protecting his property is a martyr."
This hadith has been narrated by Muhammad b. Hatim,
Muhammad b. Bakr, Ahmad b. 'Uthman Naufali, Abu 'Asim, Ibn
Juraij.
Chapter 64: THE RULER WHO, IS UNJUST TO HIS
SUBJECTS DESERVES PUNISHMENT OF FIRE
Hasan reported: 'Ubaidullah b. Ziyad paid a visit to
Ma'qil b. Yasar Muzani in his illness of which he (later
on) died. (At this juncture) Ma'qil said: I am going to
narrate to you a hadith which I have heard from the
Messenger of Allah (may peace be upon him) and which I
would not have transmitted if I knew that I would survive.
Verily I have heard the Messenger of Allah (may peace be
upon him) say: There is none amongst the bondsmen who was
entrusted with the affairs of his subjects and he died in
such a state that he was dishonest in his dealings with
those over whom he ruled that the Paradise is not
forbidden for him.
Hasan reported: Ubaidullah b. Ziyad went to see Ma'qil
b. Yasir and he was ailing. He ('Ubaidullah) inquired
(about his health) to which he (Ma'qil) replied: I am
narrating to you a hadith which I avoided narrating to you
(before). Verily the Messenger of Allah (may peace be upon
him) observed: Allah does not entrust to his bondsman the
responsibility of managing the affairs of his subjects and
he dies as a dishonest (ruler) but Paradise is forbidden
by Allah for such a (ruler). He (Ibn Ziyad) said: Why did
you not narrate it to me before this day? He replied: I
(in fact) did not narrate it to you as it was not (fit)
for me to narrate that to you.
Hasan reported: We were with Ma'qil b. Yasar inquiring
about his health that Ubaidullah b. Ziyad came there.
Ma'qil said to him: Verily I am going to narrate to you a
hadith which I heard from the Messenger of Allah (may
peace be upon him). Then he narrated the hadith like those
two (mentioned above).
It is narrated on the authority of Abu Malih that
Ubaidullah b. Ziyad visited Ma'qil b. Yasar in his
illness. Ma'qil said to him: I am narrating to you a
hadith which I would have never narrated to you had I not
been in death-bed. I heard Allah's apostle (may peace be
upon him) say: A ruler who has been entrusted with the
affairs of the Muslims but he makes no endeavors ( for the
material and moral uplift) and does not sincerely mean
(their welfare) would not enter Paradise along with them.
Chapter 65: REMOVAL OF TRUSTWORTHINESS AND FAITH
FROM SOME HEARTS AND APPEARANCE OF DISCORD THEREIN
Hudhaifa reported: The Messenger of Allah (may peace be
upon him) narrated to us two ahadith. I have seen one
(crystallized into reality), and I am waiting for the
other. He told us: Trustworthiness descended in the
innermost (root) of the hearts of people. Then the Qur'an
was revealed and they learnt from the Qur'an and they
learnt from the Sunnah. Then he (the Holy Prophet) told us
about the removal of trustworthiness. He said: The man
would have a wink of sleep and trustworthiness would be
taken away from his heart leaving the impression of a
faint mark. He would again sleep and trustworthiness would
be taken away from his heart leaving an impression of a
blister, as if you rolled down an ember on your foot and
it was vesicled. He would see a swelling having nothing in
it. He (the Holy Prophet) then took up a pebble and rolled
it down over his foot and (said): The people would enter
into transactions amongst one another and hardly a person
would be left who would return (things) entrusted to him.
(And there would be so much paucity of honest persons)
till it would be said: There in such a such tribe is a
trustworthy man. And they would also say about a person:
How prudent he is, how broad-minded he is and how
intelligent he is, whereas in his heart there would not be
faith even to the weight of a mustard seed. I have passed
through a time in which I did not care with whom amongst
you I entered into a transaction, for if he were a Muslim
his faith would compel him to discharge his obligations to
me and it he were a Christian or a Jew, the ruler would
compel him to discharge his obligations to me. But today I
would not enter into a transaction with you except so and
so.
It is narrated on the authority of Hudhaifa: We were
sitting in the company of Umar and he said: Who amongst
you has heard the Messenger of Allah (may peace be upon
him) talking about the turmoil? Some people said: It is we
who heard it. Upon this be remarked: Perhaps by turmoil
you presume the unrest of man in regard to his household
or neighbour, they replied: Yes. He ('Umar) observed: Such
(an unrest) would be done away with by prayer, fasting and
charity. But who amongst you has heard from the Apostle
(may peace be upon him) describing that turmoil which
would come like the wave of the ocean. Hudhaifa said: The
people hushed into silence, I replied: It is I. He ('Umar)
said: Ye, well, your father was also very pious. Hudhaifa
said: I heard the Messenger of Allah (may peace be, upon
him ) observing: Temptations will be presented to men's
hearts as reed mat is woven stick by stick and any heart
which is impregnated by them will have a black mark put
into it, but any heart which rejects them will have a
white mark put in it. The result is that there will become
two types of hearts: one white like a white stone which
will not be harmed by any turmoil or temptation, so long
as the heavens and the earth endure; and the other black
and dust-coloured like a vessel which is upset, not
recognizing what is good or rejecting what is abominable,
but being impregnated with passion. Hudhaifa said: I
narrated to him ('Umar): There is between you and that
(turmoil) a closed door, but there is every likelihood of
its being broken. 'Umar said: Would it be broken? You
have, been rendered fatherless. Had it been opened, it
would have been perhaps closed also. I said: No, it would
be broken, and I narrated to him: Verily that door implies
a person who would be killed or die. There is no mistake
in this hadith. Abu Khalid narrated: I said to Sa'd, O Abu
Malik, what do you mean by the term" Aswad Murbadda"? He
replied: High degree of whiteness in blackness. I said:
What is meant by" Alkoozu Mujakhiyyan"? He replied: A
vessel turned upside down.
It is narrated on the authority of Rib'i (b. Hirash).
When Hudhaifa came from 'Umar he sat down to narrate to us
and said: Verily yesterday when I was sitting with the
Commander of the believers he asked his companions: When
amongst you retains in his memory the utterance of the
Messenger of Allah (may peace be upon him) with regard to
the turmoil? -and he cited the hadith like the hadith
narrated on the authority of Abu Khalid, but he did not
mention the exposition of his words (Murbaddan) and
(Mujakhiyyan).
It is transmitted by Rib'i b. Hirash. who narrated it
on the authority of Hudhaifa that verily 'Umar said: Who
would narrate to us or who amongst you would narrate to us
(and Hudhaifa was one amongst them) what the Messenger of
Allah (may peace be upon him) had said about the turmoil?
Hudhaifa said: I will, and recited the hadith like that
transmitted by Abu Malik on the authority of Rib'i and he
observed in connection with this hadith that Hudhaifa
remarked: I am narrating to you a hadith and it has no
mistake, and said: That it is transmitted from he
Messenger of Allah (may peace be upon him).
Chapter 66: ISLAM WAS INITIATED AS SOMETHING
STRANGE, AND IT WOULD REVERT TO ITS (OLD POSITION) OF BEING
STRANGE, AND IT WOULD CONCENTRATE BETWERN THE TWO MOSQUES
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Islam
initiated as something strange, and it would revert to its
(old position) of being strange. so good tidings for the
stranger.
It is narrated on the authority of Ibn 'Umar ('Abdullah
b. 'Umar) that the Messenger of Allah (may peace be upon
him) observed: Verily Islam started as something strange
and it would again revert (to its old position) of being
strange just as it started, and it would recede between
the two mosques just as the serpent crawls back into its
hole.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Verily
the faith would recede to Medina just as the serpent
crawls back into its hole.
Chapter 67: THE EFFACING OF FAITH IN THE LATER
AGE
It is narrated on the authority of Anas that verily the
Messenger of Allah (may peace be upon him) observed: The
Hour (Resurrection) would not come so long as Allah is
supplicated in the world.
It is narrated on the authority of Anas that the
Messenger of Allah (may peace be upon him) said: The Hour
(Resurrection) would not come upon anyone so long as he
supplicates Allah.
Chapter 68: PERMISSIBILITY OF CONCEALING THE
FAITH OF ONE WHO FEARS
Hudhaifa reported: We were in the company of the
Messenger of Allah (may peace be upon him) when he said.
Count for me those who profess al-Islam. We said:
Messenger of Allah, do you entertain any fear concerning
us and we are (at this time) between six hundred and seven
hundred (in strength). He (the Holy Prophet) remarked: You
don't perceive; you may be put to some trial, He (the
narrator) said: We actually suffered trial so much so that
some of our men were constrained to offer their prayers in
concealment.
Chapter 69: TO HABITUATE THE HEART WITH FAITH
WHICH DUE TO ITS WEAKNESS, IS SCARED AND THE FORBIDDANCE TO
CALL POSITIVELY ONE A BELIEVER WITHOUT A DEFINITE PROOF
Sa'd narrated it on the authority of his father (Abi
Waqqas) that he observed: The Messenger of Allah (may
peace be upon him) distributed shares (of booty among his
Companions). I said: Messenger of Allah! Give it to so and
so, for verily he is a believer. Upon this the Apostle of
Allah remarked: Or a Muslim. I (the narrator) repeated it
(the word" believer" ) thrice and he (the Holy Prophet)
turned his back upon me (and substituted the word)"
Muslim," and then observed: I bestow it (this share) to a
man out of apprehension lest Allah should throw him
prostrate into the fire (of Hell) whereas in fact the
other man is dearer to me than he.
It is narrated on the authority of Sa'd that the
Messenger of Allah (may peace be upon him) bestowed upon a
group of persons (things), and Sa'd was sitting amongst
them. Sa'd said: The Messenger of Allah (may peace be upon
him) ignored some of them. And he who was ignored seemed
to be more deserving in my eyes (as compared with others).
I (Sa'd) said: Messenger of Allah I why is it that you did
not give to such and such (man)? Verily I see him a
believer. Upon this the Messenger of Allah (may peace be
upon him) observed: Or a Muslim? I kept quiet for some
time but I was again impelled (to express) what I knew
about him. I said: Messenger of Allah why is it that you
did not give it to such and such? Verily, by Allah, see
him a believer. Upon this the Messenger of Allah (may
peace be upon him) remarked: (Nay, not a believer) but a
Muslim. He (Sa'd) said: I again kept quite for some time
but what I knew about him again impelled me (to express my
opinion) and I said: Why is it that you did not give (the
share) to so and so: By Allah, verily I see him a
believer. The Messenger of Allah (may peace be upon him)
remarked; (Nay, not so) but a Muslim. Verily (at times) I
give (a share) to a certain man apprehending that he may
not be thrown prostrate in the Fire, whereas the other man
(who is not given) is dearer to me (as compared with him).
Sa'd reported: The Messenger of Allah (may peace be
upon him) bestowed upon a group of persons (booty) and I
was sitting with them. The remaining part of the hadith is
the same as mentioned (above) with the additionI stood up
and went to the Messenger of Allah (may peace be upon him)
and whispered to him: Why did you omit such and such a
man?
The same hadith has been narrated on the authority of
Muhammad b Sa'd and these words (are also there): The
Messenger of Allah (may peace be upon him) gave a stroke
on my neck or between my two shoulders and said: Sa'd, do
you fight with me simply because I gave (a share) to a
man?
Chapter 70: THE HEART IS MORE SATISFIED ON SEEING
EVIDENCE
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: We
have more claim to doubt than Ibrahim (may peace be upon
him) when he said: My Lord! Show me how Thou wilt quicken
the dead. He said: Believeth thou not? He said: Yes! But
that my heart may rest at ease. He (the Holy Prophet)
observed: May Lord take mercy on Lot, that he wanted a
strong support, and had I stayed (in the prison) as long
as Yusuf stayed, I would have responded to him who invited
me.
'Abdullah b. Muhammad narrated the same hadith on the
authority of Abu Huraira and in the transmission by Malik
the words are that he (the Holy Prophet) recited the
verse:" but that my heart may rest at ease" and completed
it.
This hadith has also been narrated by Abd b. Humaid
Ya'qub, i. e. son of Ibrahim b. Sa'd, Abu Uwais, Zuhri,
like the one narrated by Malik with the same chain of
transmission and said: He recited this verse till he
completed it.
Chapter 71: THE NECESSITY OF AFFIRMING THE
PROPHETHOOD OF OUR APOSTLE MUHAMMAD (MAY PEACE BE UPON HIM)
WHO IS THE APOSTLE SENT TO THE WHOLE OF HUMANITY, AND THE
ABROGATION OF OTHER RELIGIONS WITH HIS RELIGION
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: There
has never been a Prophet amongst the prophets who was not
bestowed with a sign amongst the signs which were bestowed
(on the earlier prophets). Human beings believed in it and
verily I have been conferred upon revelation (the Holy
Qur'an) which Allah revealed to me. I hope that I will
have the greatest following on the Day of Resurrection.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: By
Him in Whose hand is the life of Muhammad, he who amongst
the community of Jews or Christians hears about me, but
does not affirm his belief in that with which I have been
sent and dies in this state (of disbelief), he shall be
but one of the denizens of Hell-Fire.
It is narrated on the authority of Sha'bi that one
among the citizens of Khurasan asked him: 0 Abu! some of
the people amongst us who belong to Khurasan say that a
person who freed his bondswoman and then married her is
like one who rode over a sacrificial animal. Sha'bi said:
Abu Burda b. Abi Musa narrated it to me on the authority
of his father that verily the Messenger of Allah (may
peace be upon him) said: There are three (classes of
persons) who would be given a double reward. One who is
amongst the People of the Book and believed in his apostle
and (lived) to see the time of Apostle Muhammad (may peace
be upon him) and affirmed his faith in him and followed
him and attested his truth, for him is the double reward;
and the slave of the master who discharges all those
obligations that he owes to Allah and discharges his
duties that he owes to his master, for him there is a
double reward. And a man who had a bondswoman and fed her
and fed her well, then taught her good manners, and did
that well and later on granted her freedom and married
her, for him is the double reward. Then Sha'bi said:
Accept this hadith without (giving) anything. Formerly a
man was (obliged) to travel to Medina even for a smaller
hadith than this.
This hadith has been narrated by another chain of
transmitters like Abu Bakr b. Abi Shaiba, 'Abda b.
Sulaiman Ibn Abi 'Umar Sufyan, 'Ubaidullah b. Mu'adh,
Shu'ba; all of them heard it from Salih b. Salih.
Chapter 72: THE DESCENT OF JESUS SON OF MARY, AND
HE WILL JUDGE ACCORDING TO THE SHARIIAH OF OUR APOSTLE,
MUHAMMAD (MAY PEACE BE UPON HIM)
Abu Huraira reported that the Messenger of Allah (may
peace be upon him) said: By Him in Whose hand is my life,
the son of Mary (may peace be upon him) will soon descend
among you as a just judge. He will break crosses, kill
swine and abolish Jizya and the wealth will pour forth to
such an extent that no one will accept it.
The same hadith is transmitted from Zuhri with the same
chain of transmission. But in the tradition narrated by
Ibn 'Uyaina the words are:" impartial leader and just
judge" and in the tradition narrated by Yunus: the" judge
judging with justice" and" impartial leader" are not
mentioned. And in the hadith narrated by Salih like the
one transmitted by Laith the words are:" impartial judge".
And in the hadith transmitted by Ziyad the words are:"
Till one sajda is better than the worldand what it
contains. Then Abu Huraira used to say," recite" if you
like: Not one of the People of the Book will fail to
believe in him before his death.
It is narrated on the authority of Abu Huraira that the
Messenger or Allah (may peace be upon him) observed: I
swear by Allah that the son of Mary will certainly descend
as a just judge and he would definitely break the cross,
and kill swine and abolish Jizya and would leave the young
she-camel and no one would endeavour to (collect Zakat on
it). Spite, mutual hatred and jealousy against one another
will certainly disappear and when he summons people to
accept wealth, not even one would do so.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: What
will be your state when the son of Mary descends amongst
you and there will be an Imam amongst you?
It is narrated on the authority of Abu Huraira that he
heard the Messenger of Allah (may peace be upon him) as
saying: What would you do when the son of Mary would
descend and lead you?
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: What
would you do when the son of Mary would descend amongst
you and would lead you as one amongst you? Ibn Abi Dhi'b
on the authority of Abu Huraira narrated: Your leader
amongst you. Ibn Abi Dhi'b said: Do you know what the
words:" He would lead as one amongst you" mean? I said:
Explain these to me. He said: He would lead you according
to the Book of your: Lord (hallowed be He and most
exalted) and the Sunnah of your Apostle (may peace be upon
him).
Jabir b. 'Abdullah reported: I heard the Messenger of
Allah (may peace be upon him) say: A section of my people
will not cease fighting for the Truth and will prevail
till the Day of Resurrection. He said: Jesus son of Mary
would then descend and their (Muslims') commander would
invite him to come and lead them in prayer, but he would
say: No, some amongst you are commanders over some
(amongst you). This is the honour from Allah for this
Ummah.
Chapter 73: DESCRIPTION OF THE PERIOD IN WHICH
IMAN WOULD NOT BE ACCEPTABLE TO ALLAH
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: The
(Last) Hour shall not came till the sun rises from the
place of its setting And on the day when it rises from the
place of its setting even if all the people together
affirmed their faith, it would not be of any avail to one
who did not believe previously and derived no good out of
his belief.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) observed: When
three things appear faith will not benefit one who has not
previously believed or has derived no good from his faith:
the rising of the sun in its place of setting, the Dajjal,
and the beast of the earth.
It is narrated on the authority of Abu Dharr that the
Messenger of Allah (may peace be upon him) one day said:
Do you know where the sun goes? They replied: Allah and
His Apostle know best. He (the Holy Prophet) observed:
Verily it (the sun) glides till it reaches its resting
place under the Throne. Then it falls prostrate and
remains there until it is asked: Rise up and go to the
place whence you came, and it goes back and continues
emerging out from its rising place and then glides till it
reaches its place of rest under the Throne and falls
prostrate and remains in that state until it is asked:
Rise up and return to the place whence you came, and it
returns and emerges out from it rising place and the it
glides (in such a normal way) that the people do not
discern anything ( unusual in it) till it reaches its
resting place under the Throne. Then it would be said to
it: Rise up and emerge out from the place of your setting,
and it will rise from the place of its setting. The
Messenger of Allah (may peace be upon him) said. Do you
know when it would happen? It would happen at the time
when faith will not benefit one who has not previously
believed or has derived no good from the faith.
It is narrated on the authority of Abu Dharr that the
Apostle of Allah (may peace be upon him) one day said: Do
you know where the sun goes? The remaining part of the
hadith is the same.
Abu Dharr reported: I entered the mosque and the
Messenger of Allah (may peace be upon him) was sitting
there. When the sun disappeared (from the sight) he said:
O Abu Dharr! Do you know where it goes? He (the narrator)
said: Allah and His Apostle know best. He (the Holy
Prophet) said. Verily it goes and begs permission, for
prostration (to Allah) and the permission is granted to
it. Once it would be said: Return to the place whence you
came, and then it would rise from its setting place. Then
he, after the recitation of 'Abdullah recited it: And that
is its appointed term.
Abu Dharr reported: I asked the Messenger of Allah (may
peace be upon him) the (implication of the) words of
Allah, the Exalted: The sun glides to its appointed
resting place. He replied: Its appointed resting place is
under the Throne.
Chapter 74: THE BEGINNING OF REVELATION TO THE
MESSENGER OF ALLAH (MAY PEACE BE UPON HIM)
A'isha, the wife of the Apostle of Allah (may peace be
upon him), reported: The first (form) with which was
started the revelation to the Messenger of Allah was the
true vision in sleep. And he did not see any vision but it
came like the bright gleam of dawn. Thenceforth solitude
became dear to him and he used to seclude himself in the
cave of Hira', where he would engage in tahannuth (and
that is a worship for a number of nights) before returning
to his family and getting provisions again for this
purpose. He would then return to Khadija and take
provisions for a like period, till Truth came upon him
while he was in the cave of Hira'. There came to him the
angel and said: Recite, to which he replied: I am not
lettered. He took hold of me [the Apostle said] and
pressed me, till I was hard pressed; thereafter he let me
off and said: Recite. I said: I am not lettered. He then
again took hold of me and pressed me for the second time
till I was hard pressed and then let me off and said:
Recite, to which I replied: I am not lettered. He took
hold of me and pressed me for the third time, till I was
hard pressed and then let me go and said: Recite in the
name of your Lord Who created, created man from a clot of
blood. Recite. And your most bountiful Lord is He Who
taught the use of pen, taught man what he knew not
(al-Qur'an, xcvi. 1-4). Then the Prophet returned
therewith, his heart was trembling, and he went to Khadija
and said: Wrap me up, wrap me up! So they wrapped him till
the fear had left him. He then said to Khadija: O Khadija!
what has happened to me? and he informed her of the
happening, saying: I fear for myself. She replied: It
can't be. Be happy. I swear by Allah that He shall never
humiliate you. By Allah, you join ties of relationship,
you speak the truth, you bear people's burden, you help
the destitute, you entertain guests, and you help against
the vicissitudes which affect people. Khadija then took
him to Waraqa b. Naufal b. Asad b. 'Abd al-'Uzza, and he
was the son of Khadija's uncle, i. e., the brother of her
father. And he was the man who had embraced Christianity
in the Days of Ignorance (i. e. before Islam) and he used
to write books in Arabic and, therefore, wrote Injil in
Arabic as God willed that he should write. He was very old
and had become blind Khadija said to him: O uncle! listen
to the son of your brother. Waraqa b. Naufal said: O my
nephew! what did you see? The Messenger of Allah (may
peace be upon him), then, informed him what he had seen,
and Waraqa said to him: It is namus that God sent down to
Musa. Would that I were then (during your prophetic
career) a young man. Would that I might be alive when your
people would expel you! The Messenger of Allah (may peace
be upon him) said: Will they drive me out? Waraqa said:
Yes. Never came a man with a like of what you have brought
but met hostilities. If I see your day I shall help you
wholeheartedly.
This hadith has been narrated on the authority of
'A'isha with another chain of narrators like one
transmitted by Yunus, i. e. the first thing with which the
revelation was initiated with the Messenger of Allah (may
peace be upon him) except the words: By Allah, Allah would
never humiliate you, and Khadija said: O son of my uncle!
Listen to the son of your brother.
This hadith has been reported from 'A'isha by another
chain of transmitters and the words are: He (the Holy
Prophet) came to Khadija an his heart was trembling. The
rest of the hadith has been narrated like one transmitted
by Yunus and Ma'mar, but the first part is not mentioned,
i. e. the first thing with which was started the
revelation to the Holy Prophet was the true vision. And
these words like those transmitted by Yunus are mentioned
thus: By Allah, Allah would never humiliate you. And there
is also a mention of the words of Khadija: O son of my
uncle! Listen to the son of your brother.
Jabir b. 'Abdullah al-Ansari who was one of the
Companions of the Messenger of Allah (may peace be upon
him) reportedThe Messenger of Allah (may peace be upon
him) told about the intermission of revelation and
narrated While I was walking I heard a voice from the sky,
and raising my head I saw the angel who had come to me in
Hira', sitting on a Throne between heaven and earth I was
terror-stricken on that account and came back (to my
family) and said: Wrap me up, wrap me up! So they wrapped
me up, and the Blessed and Most Exalted Allah sent down:"
You who are shrouded, arise and deliver warning, your Lord
magnify, your clothes cleanse, and defilement shun," and"
defilement" means idols; and then the revelation was
followed continuously.
It is narrated on the authority of Jabir b. Abdullah
that he heard the Messenger of Allah (may peace be upon
him) says: The wahi was intermitted for me for a small
span of time and while I was walking, and then the hadith
like the one narrated by Yunus was transmitted but with
the exception of these words: I was terror-stricken till I
fell on the ground. Abu Salama said: Defilement means
idols. After this the revelation was speeded up and
followed rapidly.
This hadith, the like of one narrated by Yunus has also
been transmitted by Ma'mar on the authority of al-Zuhri
who narrated: Allah the Most Glorious and Exalted revealed
this:" You who are shrouded, arise and deliver warning,
your Lord magnify, your clothes cleanse and defilement
shun," before making the prayer obligatory. I felt
terror-stricken as narrated by Uqail.
Yahya reported: I asked Abu Salama what was revealed
first from the Qur'an. He said:" 0, the shrouded one." I
said: Or" Recite." Jabir said: I am narrating to you what
was narrated to us by the Messenger of Allah (may peace be
upon him). He said: I stayed in Hira' for one month and
when my stay was completed, I come down and went into the
heart of the valley. Somebody called me aloud. I looked in
front of me, behind me, on the right of my side and on my
left, but I did not see any body. I was again called and I
looked about but saw nothing. I was called again and
raised my head, and there on the Throne in the open
atmosphere he, i. e. Gabriel (peace be upon him) was
sitting. I began to tremble on account of fear. I came to
Khadija and said: Wrap me up. They wrapped me up and threw
water on me and Allah, the Exalted and Glorious, sent down
this: you who are shrouded! arise and deliver warning,
your Lord magnify, your clothes cleanse."
Yahya b Abi Kathir has reported this hadith with the
same chain of transmitters and narrated: And there he was
sitting on the Throne between the heaven and the earth.
Chapter 75: NIGHT JOURNEY OF THE MESSENGER OF
ALLAH (MAY PEACE BE UPON HIM) TO HEAVEN, AND THE PRAYER MADE
OBLIGATORY
It is narrated on the authority of Anas b. Malik that
the Messenger of Allah (may peace be upon him) said: I was
brought al-Buraq Who is an animal white and long, larger
than a donkey but smaller than a mule, who would place his
hoof a distance equal to the range of version. I mounted
it and came to the Temple (Bait Maqdis in Jerusalem), then
tethered it to the ring used by the prophets. I entered
the mosque and prayed two rak'ahs in it, and then came out
and Gabriel brought me a vessel of wine and a vessel of
milk. I chose the milk, and Gabriel said: You have chosen
the natural thing. Then he took me to heaven. Gabriel then
asked the (gate of heaven) to be opened and he was asked
who he was. He replied: Gabriel. He was again asked: Who
is with you? He (Gabriel) said: Muhammad. It was said: Has
he been sent for? Gabriel replied: He has indeed been sent
for. And (the door of the heaven) was opened for us and
lo! we saw Adam. He welcomed me and prayed for my good.
Then we ascended to the second heaven. Gabriel (peace be
upon him) (asked the door of heaven to be opened), and he
was asked who he was. He answered: Gabriel; and was again
asked: Who is with you? He replied: Muhammad. It was said:
Has he been sent for? He replied: He has indeed been sent
for. The gate was opened. When I entered 'Isa b. Maryam
and Yahya b. Zakariya (peace be upon both of them),
cousins from the maternal side. welcomed me and prayed for
my good Then I was taken to the third heaven and Gabriel
asked for the opening (of the door). He was asked: Who are
you? He replied: Gabriel. He was (again) asked: Who is
with you? He replied Muhammad (may peace be upon him). It
was said: Has he been sent for? He replied He has indeed
been sent for. (The gate) was opened for us and I saw
Yusuf (peace of Allah be upon him) who had been given half
of (world) beauty. He welcomed me prayed for my
well-being. Then he ascended with us to the fourth heaven.
Gabriel (peace be upon him) asked for the (gate) to be
opened, and it was said: Who is he? He replied: Gabriel.
It was (again) said: Who is with you? He said: Muhammad.
It was said: Has he been sent for? He replied: He has
indeed been sent for. The (gate) was opened for us, and
lo! Idris was there. He welcomed me and prayed for my
well-being (About him) Allah, the Exalted and the
Glorious, has said:" We elevated him (Idris) to the
exalted position" (Qur'an xix. 57). Then he ascended with
us to the fifth heaven and Gabriel asked for the (gate) to
be opened. It was said: Who is he? He replied Gabriel. It
was (again) said: Who is with thee? He replied: Muhammad.
It was said Has he been sent for? He replied: He has
indeed been sent for. (The gate) was opened for us and
then I was with Harun (Aaron-peace of Allah be upon him).
He welcomed me prayed for my well-being. Then I was taken
to the sixth heaven. Gabriel (peace be upon him) asked for
the door to be opened. It was said: Who is he? He replied:
Gabriel. It was said: Who is with thee? He replied:
Muhammad. It was said: Has he been sent for? He replied:
He has indeed been sent for. (The gate) was opened for us
and there I was with Musa (Moses peace be upon him) He
welcomed me and prayed for my well-being. Then I was taken
up to the seventh heaven. Gabriel asked the (gate) to be
opened. It was said: Who is he? He said: Gabriel It was
said. Who is with thee? He replied: Muhammad (may peace be
upon him.) It was said: Has he been sent for? He replied:
He has indeed been sent for. (The gate) was opened for us
and there I found Ibrahim (Abraham peace be upon him)
reclining against the Bait-ul-Ma'mur and there enter into
it seventy thousand angels every day, never to visit (this
place) again. Then I was taken to Sidrat-ul-Muntaha whose
leaves were like elephant ears and its fruit like big
earthenware vessels. And when it was covered by the
Command of Allah, it underwent such a change that none
amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation and He made
obligatory for me fifty prayers every day and night. Then
I went down to Moses (peace be upon him) and he said: What
has your Lord enjoined upon your Ummah? I said: Fifty
prayers. He said: Return to thy Lord and beg for reduction
(in the number of prayers), for your community shallnot be
able to bear this burden. as I have put to test the
children of Isra'il and tried them (and found them too
weak to bear such a heavy burden). He (the Holy Prophet)
said: I went back to my Lord and said: My Lord, make
things lighter for my Ummah. (The Lord) reduced five
prayers for me. I went down to Moses and said. (The Lord)
reduced five (prayers) for me, He said: Verily thy Ummah
shall not be able to bear this burden; return to thy Lord
and ask Him to make things lighter. I then kept going back
and forth between my Lord Blessed and Exalted and Moses,
till He said: There are five prayers every day and night.
O Muhammad, each being credited as ten, so that makes
fifty prayers. He who intends to do a good deed and does
not do it will have a good deed recorded for him; and if
he does it, it will be recorded for him as ten; whereas he
who intends to do an evil deed and does not do, it will
not be recorded for him; and if he does it, only one evil
deed will be recorded. I then came down and when I came to
Moses and informed him, he said: Go back to thy Lord and
ask Him to make things lighter. Upon this the Messenger of
Allah remarked: I returned to my Lord until I felt ashamed
before Him.
It is narrated on the the outhority of Anas b. Malik
that the Messenger of Allah (may peace be upon him) said:
(the angels) came to me and took me to the Zamzam and my
heart was opened and washed with the water of Zamzam and
then I was left (at my place).
Anas b. Malik reported that Gabriel came to the
Messenger of Allah (may peace be upo him) while he was
playing with his playmates. He took hold of him and lay
him prostrate on the ground and tore open his breast and
took out the heart from it and then extracted a blood-clot
out of it and said: That was the part of Satan in thee.
And then he washed it with the water of Zamzam in a golden
basin and then it was joined together and restored to it
place. The boys came running to his mother, i. e. his
nurse, and said: Verily Muhammad has been murdered. They
all rushed toward him (and found him all right) His color
was changed, Anas said. I myself saw the marks of needle
on his breast.
Anas b. Malik, while recountig the Night journey of the
Holy Prophet (may peace be upon him), from the mosque of
Ka'bah, reported: Three beings (angels) came to him in the
osque of the Ka'bah, while he was sleeping in the sacred
mosque before it (the Command of Night Journey and
Accension) was revealed to him. The rest of the hadith is
narrated like that of Thabit. However, some portions have
occurred before and some of them have occurred after; some
have been added and some deleted.
Anas b. Malik reported: Abu Dharr used to relate that
the Messenger of Allah (may peace be upon him) said: The
roof of my house was cleft when I was in Mecca and Gabriel
descended and opened my heart and then washed it with the
water of Zamzam. He then brought a gold basin full of
wisdom and faith and after emptying it into my breast, he
closed it up. Then taking me by he hand, he ascended with
me to th heaven, and when we came to the lowest heaven,
Gabriel said to the guardian of the lowest heaven: Open.
He asked who was there? He replied. It is Gabriel. He
again asked whe he there was someone with him. He replied:
Yes, it is Muhammad with me. He was asked if he had been
sent for, He (Gabriel) said: Yes. Then he opened (the
gate). When we ascended the lowest heaven (I saw) a man
seated with parties on his right side and parties on his
left side. When he looked up to his right, he laughed and
when he looked to his left, he wept. He said: Welcome to
the righteous apostle and the righteous son. I asked
Gabriel who he was and he replied: He is Adam (peace be
upon him) and these parties on his right and on his left
are the souls of his descendants. Those of them on his
right are the inmates of Paradise and the parties which
are on his left side are the inmates of Hell; so when he
looked towards his right side, he laughed, and when he
looked towards his left side, he wept. Then Gabriel
ascended with me to the second heaven. He asked its
guardian to open (its gate), and its guardian replied in
the same way as the guardian of the lowest heaven had
said. He (opened it). Anas b. Malik said: He (the Holy
Prophet) mentioned that he found in the heavens Adam,
Idris, Jesus, Moses and Abraham (may peace be on all of
them), but he did not ascertain as to the nature of their
abodes except that he had found Adam in the lowest heaven
and Abraham in the sixth heaven. When Gabriel and the
Messenger of Allah (may peace be upon him) passed by Idris
(peace be upon him) he said: Welcome to the righteous
apostle and righteous brother. He (the narrator) said: He
then proceeded and said: Who is he? Gabriel replied: It is
Idris. Then I passed by Moses (peace be upon him) and he
said: Welcome tothe righteous apostle and righteous
brother. I said to (Gabriel): Who is he? He replied: It is
Moses. Then I passed by Jesus and he said: Welcome to the
righteous apostle and righteous brother. I said (to
Gabriel): Who is he? He replied: Jesus, son of Mary. He
(the Holy Prophet) said: Then I went to Ibrahim (peace be
upon him). He said: Welcome to the righteous apostle and
righteous son. I asked: Who is he? He (Gabriel) replied:
It is Abraham. Ibn Shihab said: Ibn Hazm told me that Ibn
'Abbas and Abd Habba al-Ansari used to say that the
Messenger of Allah (may peace be upon him) said:
Thereafter he ascended with me till I was taken to such a
height where I heard the scraping of the pens. Ibn Hazm
and Anas told that the Messenger of Allah (may peace be
upon him) said: Allah then made fifty prayers obligatory
for my Ummah and I returned with that and passed by Moses.
Moses, (peace be upon him) said: What has thy Lord
enjoined on thy people? I said: Fifty prayers have been
made obligatory on them. Moses (peace be upon him) said:
Return to thy Lord, for thy Ummah would not be able to
bear this burden. Then I came back to my Lord and He
remitted a portion out of thut. I then again went to Moses
(peace be upon him) and informed him about it He said:
Return to thy Lord, for thy Ummah shall not be able to
bear this burden. I then went back to my Lord and He said:
They are five and at the same time fifty, and what has
been said will not be changed. I then returned to Moses
and he said: Go back to thy Lord. whereupon I said: I feel
ashamed of my Lord. Gabriel then travelled with me till we
came to the farthest lote-tree Many a colour had covered
it which I do not know. Then I was admitted to Paradise
and saw in it domes of pearls, and its soil of musk.
Anas b. Malik reported on the authority of Malik b. Sa
sa', perhaps a person of his tribe, that the Prophet of
Allah (may peace be upon him) said: I was near the House
(i. e. Ka'bah) in a state between sleep and wakefulness
when I heard someone say: He is the third among the two
persons. Then he came to me and took me with him. Then a
golden basin containing the water of Zamzam was brought to
me and my heart was opened up to such and such (part).
Qatada said: I asked him who was with me (i e. the
narrator) and what he meant by such and such (part). He
replied: (It means that it was opened) up to the lower
part of his abdomen (Then the hadith continues): My heart
was extracted and it was washed with the water of Zamzam
and then it was restored in its original position, after
which it was filled with faith and wisdom. I was then
brought a white beast which is called al-Buraq, bigger
than a donkey and smaller than a mule. Its stride was as
long as the eye could reach. I was mounted on it, and then
we went forth till we reached the lowest heaven. Gabriel
asked for the (gate) to be opened, and it was said: Who is
he? He replied: Gabriel. It was again said: Who is with
thee? He replied: Muhammad (may peace be upon him). It was
said: Has he been sent for? He (Gabriel) said: Yes. He
(the Prophet) said: Then (the gate) was opened for us (and
it was said): Welcome unto him! His is a blessed arrival.
Then we came to Adam (peace be upon him). And he (the
narrator) narrated the whole account of the hadith. (The
Holy Prophet) observed that he met Jesus in the second
heaven, Yahya (peace be on both of them) in the third
heaven, Yusuf in the third, Idris in the fourth, Harun in
the fifth (peace and blessings of Allah be upon them).
Then we travelled on till we reached the sixth heaven and
came to Moses (peace be upon him) and I greeted him and he
said: Welcome unto righteous brother and righteous
prophet. And when I passed (by him) he wept, and a voice
was heard saying: What makes thee weep? He said: My Lord,
he is a young man whom Thou hast sent after me (as a
prophet) and his followers will enter Paradise in greater
numbers than my followers. Then we travelled on till we
reached the seventh heaven and I came to Ibrahim. He (the
narrator) narrat- ed in this hadith that the Prophet of
Allah (may peace be upon him) told that he saw four rivers
which flowed from (the root of the lote-tree of the
farthest limits): two manifest rivers and two hidden
rivers. I said: ' Gabriel! what are these rivers? He
replied: The two hidden rivers are the rivers of Paradise,
and as regards the two manifest ones, they are the Nile
and the Euphrates. Then the Bait-ul-Ma'mur was raised up
to me. I said: O Gabriel! what is this? He replied: It is
the Bait-ul-Ma'mur. Seventy thousand angels enter into it
daily and, after they come out, they never return again.
Two vessels were then brought to me. The first one
contained wine and the second one contained milk, and both
of them were placed before me. I chose milk. It was said:
You did right. Allah will guide rightly through you your
Ummah on the natural course. Then fifty prayers daily were
made obligatory for me. And then he narrated the rest of
the hadith to the end.
It is reported on the authority of Malik b. Sa'sa' that
the Messenger of Allah (may peace be upon him) narrated
the hadith (mentioned above) and added to it: I was
brought a gold basin full of wisdom and faith, and then
the (part of the body) right from the upper end of the
chest to the lower part of the abdomen was opened and it
was washed with the water of Zamzam and then flled with
wisdom and faith.
Qatada reported that he heard Abu al-'Aliya saying that
the cousin of your Prophet (may peace be upon him), i. e.
Ibn Abbas, told him: The Messenger of Allah (may peace be
upon him), while narrating his night journey observed:
Musa (peace be upon him) was a man of high stature as if
he was of the people of the Shanu'a (tribe), and Jesus was
a well-built person having curly hair. He also mentioned
Malik, the guardian of Hell, and Dajjal.
Abu al-'Aliya reported: Ibn Abbas, the son of your
Prophet's uncle, told us that the Messenger of Allah (may
peace be upon him) had observed: On the night of my night
journey I passed by Moses b. 'Imran (peace be upon him), a
man light brown in complexion, tall. well-built as if he
was one of the men of the Shanu'a, and saw Jesus son of
Mary as a medium-statured man with white and red
complexion and crisp hair, and I was shown Malik the
guardian of Fire, and Dajjal amongst the signs which were
shown to me by Allah. He (the narrator) observed: Then do
not doubt his (i. e. of the Holy Prophet) meeting with him
(Moses). Qatada elucidated it thus: Verily the Apostle of
Allah (may peace be upon him), met Moses (peace be upon
him).
Abu al-'Aliya narrated it on the authority of Ibn
'Abbas that the Messenger of Allah (may peace be upon him)
passed through the valley of Azraq, and he asked: Which
valley is this? They said: This is the valley of Azraq,
and he observed: (I perceive) as if I am seeing Moses
(peace be upon him) coming down from the mountain track,
and he is calling upon Allah loudly (saying: Here I am! at
your service! ). Then he came to the mountain track of
Harsha. He (the Holy Prophet) said: Which is this mountain
track? They said: It is the mountain track of Harsha. He
observed (I feel) as If I am seeing Yunus (Jonah-peace be
upon him) son of Matta on a well- built red dromedary,
with a cloak of wool around him and the rein of his
dromedary is made of the fibres of date-palm, and he is
calling upon Allah (saying: Here I am! at your service, my
Lord! ). Ibn Hanbal said in the hadith narrated by him:
Hushaim said that the meaning of khulba was fibre of
date-palm.
Abu al-'Aliya narrated it on the authority of Ibn
'Abbas that he said: We travelled with the Messenger of
Allah (may peace be upon him) between Mecca and Medina and
we passed by a valley. He (the Holy Prophet) asked: Which
valley is this? They said: This is the valley of Azraq
Upon this he (the Holy Prophet) remarked: (I feel) as if I
am seeing Moses (peace be upon him), and then he described
something about his complexion and hair, which Diwud (the
narrator) could not remember. He (Moses, as described by
the Holy Prophet) was keeping his fingers in his ears and
was responding loudly to Allah (saying: I am as Thy
service, my Lord) while passing through that valley. We
then travelled (further) till we came to the mountain
trail. He (the Holy Prophet) said: Which mountain trail is
this? They said: It is the Harsha or Lift. He (the Holy
Prophet) said: (I perceive) as if I am seeing Yunus on a
red camel, with a cloak of wool around him. The halter of
his camel was that of the fibre of date-palm, and he was
passing through the valley saying: I am at Thy service! my
Lord.
It is narrated on the authority of Mujahid that he
said: We were with Ibn 'Abbas and (the people) talked
about al-Dajjal. (One of them remarked. There is written
between his eyes (the word) Kafir (infidel). The narrator
said: Ibn 'Abbas remarked: I did not hear him (the Holy
Prophet) say it, but he said: So far as Ibrahim is
concerned. you may see your companion and so far as Moses
is concerned, he is a well-built man with wheat complexion
(riding) on a red camel with its halter made of the fibre
of date-palm (and I perceive) as if I am seeing towards
him as he is going down in the valley saying: I am at Thy
service! my Lord.
It is narrated on the authority of Jabir that the
Messenger of Allah (may peace be upon him) said: There
appeared before me the apostles, and Moses was among men
as if he was one of the people of Shanu'a, and I saw Jesus
son of Mary (peace be upon him) and I saw nearest in
resemblance with him was 'Urwa b. Mas'ud, and I saw
Ibrahim (blessings of Allah be upon him) and I see your
companions much in resemblance with him, i. e. his
personality, and I saw Gabriel (peace be upon him) and I
saw Dihya nearest in resemblance to him; but in the
narration of Ibn Rumh it is Dihya b. Khalifa.
It is narrated on the authority of Abu Huraira that the
Apostle of Allah (may peace be upon him) said: When I was
taken for the night journey I met Moses peace be upon
him). The Apostle of Allah (may peace be upon him) gave
his description thus: He was a man, I suppose-and he (the
narrator) was somewhat doubtful (that the Holy Prophet
observed): (Moses) was a man erect in stature with
straight hair on his head as it he was one of the men of
the Shanu'a; and I met Jesus and the Apostle of Allah (may
peace be upon him) described him as one having a medium
stature and a red complexion as if he had (just) come out
of the bath He observed: I saw Ibrahim (peace be upon him)
and amongst his children I have the greatest resemblance
with him. He said: There were brought to me two vessels.
In one of them was milk and in the other one there was
wine. And it was said to me: Select any one you like. So I
selected the vessel containing milk and drank it. He (the
angel) said: You have been guided on al-fitra or you have
attained al-fitra. Had you selected wine, your Ummah would
have been misled.
Chapter 76: PERTAINING TO JESUS SON OF MARY AND
AL-MASIH AL-DAJJAL
It is narrated on the authority of 'Abdullah b. Umar
that the Messenger of Allah (may peace be upon him) said:
I found myself one night near the Ka'bah, and I saw a man
with wheat complexion amongst the fair-complexioned men
that you ever saw. He had a lock of hair the most
beautiful of the locks that you ever saw. He had combed
it. Water was trickling out of them. He was leaning on two
men, or on the shoulders of two men, and he was
circumscribing the Ka'bah. I asked, What is he? It was
said: He is al-Masih son of Mary. Then I saw another
person, stout and having too much curly hair, and blind in
his right eye as if it was a full swollen grape. I asked
Who is he? It was said: He is al-Masih al-Dajjal.
It is narrated on the authority of 'Abdulldh b. Umar
that one day the Messenger of Allah (may peace be upon
him) mentioned in the presence of people about al-Masih
al-Dajjal. He said: Verily Allah (hallowed be He and High)
is not blind of one eye. Behold, but the Masih al-Dajjal
is blind of right eye as if his eye is like a swollen
grape, and the Messenger of Allah (may peace be upon him)
said: I was shown in a dream in the night that near the
Ka'bah there was a man fair-complexioned, fine amongst the
white-complexioned men that you ever saw, his locks of
hair were falling on his shoulders. He was a man whose
hair were neither too curly nor too straight, and water
trickled down from his head. He was placing his bands on
the shoulders of two persons and amidst them was making a
circuit around the Ka'bah. I said: Who is he? They
replied: Al-Masih son of Mary. And I saw behind him a man
with intensely curly hair, blind of right eye. Amongst the
persons I have ever seen Ibn Qatan has the greatest
resemblance with him. He was making a circuit around the
Ka'bah by placing both his hands on the shoulders of two
persons. I said: Who is he? They said; It is al-Masih
al-Dajjal.
It is narrated on the authority of Ibn 'Umar that the
Messenger of Allah (may peace be upon him) said: I saw
near the Ka'bah a man of fair complexion with straight
hair, placing his hands on two persons. Water was flowing
from his head or it was trickling from his head. I asked:
Who is he? They said: He is Jesus son of Mary or al-Masih
son of Mary. The narrator) says: I do not remember which
word it was. He (the Holy Prophet) said: And I saw behind
him a man with red complexion and thick curly hair, blind
in the right eye. I saw in him the greatest resemblance
with Ibn Qitan I asked: Who is he? They replied: It is
al-Masih al-Dajjal.
It is narrated on the authority of Jabir b. 'Abdullah
that the Messenger of Allah (may peace be upon him) said:
When the Quraish belied me, I was staying in Hatim and
Allah lifted before me Bait-ul-Maqdis and I began to
narrate to them (the Quraish of Mecca) its signs while I
was in fact looking at it.
'Abdullah reported on the authority of his father 'Umar
b. Khattab that he heard from the Messenger of Allah (may
peace he upon him) say: I was sleeping when I saw myself
making circuit around the Ka'bah, and I saw there a man of
fair complexion with straight hair between two men. Water
was flowing from his head or water was falling from his
head. I said: Who is he? They answered: He is the son of
Mary. Then I moved forward and cast a glance and there was
a bulky man of red complexion with thick locks of hair on
his head, blind of one eye as it his eye was a swollen
grape. I asked: Who is he? They said: He is Dajjal. He had
close resemblance with Ibn Qatan amongst men.
It is narrated on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: I found
myself in Hijr and the Quraish were asking me about my
might journey. I was asked about things pertaining to
Bait-ul-Maqdis which I could not preserve (in my mind). I
was very much vexed, so vexed as I had never been before.
Then Allah raised it (Bait-ul-Maqdis) before my eyes. I
looked towards it, and I gave them the information about
whatever they questioned me I also saw myself among the
group of apostles. I saw Moses saying prayer and found him
to be a well-built man as if he was a man of the tribe of
Shanu'a. I saw Jesus son of Mary (peace be upon him)
offering prayer, of all of men he had the closest
resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim
(peace be upon him) offering prayer; he had the closest
resemblance with your companion (the Prophet himself)
amongst people. When the time of prayer came I led them.
When I completed the prayer, someone said: Here is Malik,
the keeper of the Hell; pay him salutations. I turned to
him, but he preceded me in salutation.
It is narrated on the authority of Abdullah (b. Umar)
that when the Messenger of Allah (may peace be upon him)
was taken for the Night journey, he was taken to
Sidrat-ul-Muntaha, which is situated on the sixth heaven,
where terminates everything that ascends from the earth
and is held there, and where terminates every- thing that
descends from above it and is held there. (It is with
reference to this that) Allah said:" When that which
covers covered the lote-tree" (al-Qur'an, Iiii. 16). He
(the narrator) said: (It was) gold moths. He (the narrator
further) said: The Messenger of Allah (may peace be upon
him) was given three (things): he was given five prayers,
be was given the concluding verses of Sura al-Baqara, and
remission of serious Sins for those among his Ummah who
associate not anything with Allah
Al-Shaibini reported to us: I asked Zirr b. Hubaish
about the words of Allah (the Mighty and Great):" So he
was (at a distance) of two bows or nearer" (al-Qur'an,
Iiii 8). He said: Ibn Mas'ud informed me that, verily, the
Apostle of Allah (may peace be upon him) saw Gabriel and
he had six hundred wings.
Al-Shaibani narrated on the authority of Zirr who
narrated it on this authority of Abdullah that the (words
of Allah):" The heart belied not what he saw" (al Qur'an,
Iiii. 11) imply that he saw Gabriel (peace be upon him)
and he had six hundred wings.
Zirr b. Hubaish narrated it on the authority of
'Abdullah (that the words of Allah):" Certainly he saw of
the greatest signs of Allah" (al-Qur'an, liii. 18) imply
that he saw Gabriel in his (original) form and he had six
hundred wings.
It is narrated on the authority of Abu Huraira that the
(words of Allah):" And certainly he saw him in another
descent" (al-Qur'an, Iiii. 13) imply that he saw Gabriel.
Chapter 78: THE MEANING OF THE WORDS OF ALLAH:"
HE SAW HIM IN ANOTHER DESCENT" (AL-QUR'AN, LIII. 13). DID
THE APOSTLE (MAY PEACE BE UPON HIM) SEE HIS LORD ON THE
NIGHT OF HIS JOURNEY (TO HEAVEN)?
It is narrated on the authority of Ibn Abbas that the
words:" The heart belied not what he saw" (al-Qur'an,
Iiii. 11) and" Certainly he saw Him in another descent"
(al-Qur'an, Iiii. 13) imply that he saw him twice with his
heart.
It is narrated on the authority of Masruq that he said:
I was resting at (the house of) 'A'isha that she said: O
Abu 'A'isha (kunya of Masruq), there are three things, and
he who affirmed even one of them fabricated the greatest
lie against Allah. I asked that they were. She said: He
who presumed that Muhammad (may peace be upon him) saw his
Lord (with his ocular vision) fabricated the greatest lie
against Allah. I was reclining but then sat up and said:
Mother of the Faithful, wait a bit and do not be in a
haste. Has not Allah (Mighty and Majestic) said:" And
truly he saw him on the clear horizon" (al-Qur'an, lxxxi.
23) and" he saw Him in another descent" (al-Qur'an, iiii.
13)? She said: I am the first of this Ummah who asked the
Messenger of Allah (may peace be upon him) about it, and
he said: Verily he is Gabriel. I have never seen him in
his original form in which he was created except on those
two occasions (to which these verses refer) ; I saw him
descending from the heaven and filling (the space) from
the sky to the earth with the greatness of his bodily
structure. She said: Have you not heard Allah saying."
Eyes comprehend Him not, but He comprehends (all) vision.
and He is Subtle, and All-Aware" (al-Qur'an, v. 104)?
(She, i. e. 'A'isha, further said): Have you not heard
that, verily, Allah says:" And it is not vouchsafed to a
human being that Allah should speak unto him otherwise
than by revelation, or from behind a veil, or that He
sendeth a messenger (angel), so that he revealth
whatsoever He wills. Verily He is Exalted. Wise" (al.
Qur'an, xii. 51) She said: He who presumes that the
Messengerof Allah (may peace be upon him) concealed
anything, from the Book, of Allah fabricates the greatest
lie against Allah. Allah says:" O Messenger! deliver that
which has been revealed to thee from thy Lord, and if thou
do (it) not, thou hast not delivered His message"
(al-Qur'an, v. 67). She said: He who presumes that he
would inform about what was going to happen tomorrow
fabricates the greatest lie against Allah. And Allah says"
Say thou (Muhammad): None in the heavens and the earth
knoweth the unseen save Allah" (al-Qur'an, xxvii 65).
Dawud reported on the same authorities the hadith as
narrated above by Ibn 'Uliyya and added: She ('A'isha)
said: If Muhammad were to conceal anything which was sent
to him, he would have certainly concealed this verse:" And
when thou saidst to him on whom Allah had conferred favour
and thou too had conferred favour: Keep thy wife to
thyself and fear Allah, and thou wast concealing in thy
heart that which Allah was going to disclose, and thou
wast fearing men while Allah has a better right that thou
shouldst fear Him."
Masruq reported: I asked 'A'isha if Muhammad (may peace
be upon him) had seen his Lord. She replied: Hallowed be
Allah, my hair stood on end when you said this, and he
(Masruq) narrated the hadith as narrated above. The hadith
reported by Diwud is more complete and longer.
Masruq reported: I said to 'A'isha: What about the
words of Allah:" Then he drew nigh and came down, so he
was at a distance of two bows or closer still: so He
revealed to His servant what He revealed" (al-Qur'an,
liii. 8-10)? She said: It implies Gabriel. He used to come
to him (the Holy Prophet) in the shape of men; but he came
at this time in his true form and blocked up the horizon
of the sky.
Chapter 79: PERTAINING TO HIS (PROPHET'S) WORDS:
HE IS A LIGHT; HOW COULD I SEE HIM? -AND HIS WORDS: I SAW
THE LIGHT
It is narrated on the authority of Abu Dharr: I asked
the Messenger of Allah (may peace be upon him): Did you
see thy Lord? He said: He is a Light;. bow could I see
Him?
Abdullah b. Shaqiq reported: I said to Abu Dharr: Had I
seen the Messenger of Allah, I would have asked him. He
(Abu Dharr) said: What is that thing that you wanted to
inquire of him? He said: I wanted to ask him whether he
had seen his Lord. Abu Dharr said: I, in fact, inquired of
him, and he replied: I saw Light.
Abu Musa reported: The Messenger ofallah (may peace be
upon him) was standing amongst us and he told us five
things. He said: Verily the Exalted and Mighty God does
not sleep, and it does not befit Him to sleep. He lowers
the scale and lifts it. The deeds in the night are taken
up to Him before the deeds of the day. and the deeds of
the day before the deeds of the night. His veil is the
light. In the hadith narrated by Abu Bakr (instead of the
word" light" ) it is fire. If he withdraws it (the veil),
the splendour of His countenance would consume His
creation so far as His sight reaches.
A'mash has narrated this hadith on the same authority
and said: The Messenger of Allah (may peace be upon him)
was standing amongst us and he told us four things. He
then narrated the hadith like the one reported by Abu
Mua'wiya, but did not mention the words" His creation" and
said: His veil is the light.
Abu Musa reported: The Messenger of Allah (znay peace
be upon him) was standing amongst us and (he said) four
(things): Verily Allah dock not sleep and it does not
befit Him to sleep. He raises the scale and lowers it. The
deeds of the day are presented to Him in the night and the
deeds of the night in the day.
Chapter 80: IN PROOF OF THE FACT THAT THE
BELIEVERS WOULD SEE THEIR LORD (HALLOWED BE HE AND EXALTED)
ON THE LAST DAY
'Abdullah b. Qais transmitted on the authority of his
father (Abu Musa Ash'ari) that the Apostle (may peace be
upon him) said: There would be two gardens (in Paradise)
the vessels and contents of which would be of silver, and
two gardens whose vessels and contents would be of gold.
The only thing intervening to hinder the people from
looking at their Lord will be the mantle of Grandeur over
His face in the Garden of Eden.
Suhaib reported the Apostle (may peace be upon him)
saying: When those deserving of Paradise would enter
Paradise, the Blessed and the Exalted would ask: Do you
wish Me to give you anything more? They would say: Hast
Thou not brightened our faces? Hast Thou not made us enter
Paradise and saved us from Fire? He (the narrator) said:
He (God) would lift the veil, and of things given to them
nothing would he dearer to them than the sight of their
Lord, the Mighty and the Glorious.
Hammad b. Salama narrated it on the same authority and
added: He then recited the verse:" Those who do good will
have the best reward and even more" (x. 26)
Chapter 81: THE WAY IN WHICH THE BELIEVERS WOULD
SEE THE LORD
Abu Haraira reported: The people said to the Messenger
of Allah (may peace be upon him): Messenger of Allah,
shall we see our Lord on the Day of Resurrection? The
Messenger of Allah (may peace be upon him) said: Do you
feel any trouble in seeing the moon on the night when it
is full? They said: Messenger of Allah, no. He (the
Messenger) further said: Do you feel any trouble in seeing
the sun, when there is no cloud over it? They said:
Messenger of Allah. no. He (the Holy Prophet) said: Verily
you would see Him like this (as you see the sun and the
moon). God will gather people on the Day of Resurrection
and say: Let every people follow what they worshipped.
Those who worshipped the sun would follow the sun, and
those who worshipped the moon would follow the moon, and
those who worshipped the devils would follow the devils.
This Ummah (of Islam) alone would be left behind and there
would be hypocrites too amongst it. Allah would then come
to them in a form other than His own Form, recognisable to
them, and would say: I am your Lord. They would say: We
take refuge with Allah from thee. We will stay here till
our Lord comes to us. and when our Lord would come we
would recognise Him. Subsequently Allah would come to them
in His own Form, recognisable to them, and say: I am your
Lord. They would say: Thou art our Lord. And they would
follow Him, and a bridge would be set over the Hell; and I
(the Holy Prophet) and my Ummah would be the first to pass
over it; and none but the messengers would speak on that
day, and the prayer of the messengers on that day would
be: O Allah! grant safety, grant safety. In Hell, there
would be long spits like the thorns of Sa'dan He (the Holy
Prophet) said: Have you seen Sa'dan? They replied: Yes,
Messenger of Allah. He said: Verily those (hooks) would be
like the thorns of Sa'dan, but no one knows their size
except Allah. These would seize people for their misdeeds.
Some of them would escape for their (good) deeds, and some
would be rewarded for their deeds till they get salvation.
When Allah would finish judging His bondsmen and because
of His mercy decide to take out of Hell such people as He
pleases. He would command the angels to bring out those
who had not associated anything with Allah; to whom Allah
decided to show mercy. those who would say: There is no
god but Allah. They (the angels) would recognise them in
the Fire by the marks of prostration, for Hell-fire will
devour everything (limb) of the sons of Adam except the
marks of prostration. Allah has forbidden the fire to
consume the marks of prostration. They will be taken out
of the Fire having been burnt, and the water of life would
be poured over them, and they will sprout as seed does In
the silt carried by flood.
Then Allah would finish judging amongst His bondsmen;
but a man who will be the last to enter Paradise will
remain facing Hell and will say: O my Lord I turn my face
away from Hell, for its air has poisoned me ard its blaze
has burnt me. He will then call to Allah as long as Allah
would wish that he should call to Him. Then Allah, Blessed
and Exalted, would say: If I did that, perhaps you would
ask for more than that. He would say: I would not ask You
more than this, and he would give his Lord covenants and
agreements as Allah wished, and so He would turn his face
away from the Fire When he turns towards the Paradise and
sees it, he will remain silent as long as Allah wishes him
to remain so. He will then say: O my Lord I bring me
forward to the gate of the Paradise. Allah would say to
him: Did you not give covenants and agreements that you
would not ask for anything besides what I had given you.
Woe to thee! O son of Adam, how treacherous you are! He
would say: O my Lord! and would continue calling to Allah
till He would say to him: If I grant you that, perhaps you
will ask for more. He will reply: No, by Thy greatness,
and he will give His Lord promises and covenants as Allah
had wished. He would then bring him to the gate of the
Paradise, and when he would stand at the gate of the
Paradise, it would lay open before him. and he would see
the bounty and the joy that there is in it. He would
remain quiet as long as Allah would desire him to remain
silent. He would then say: O my Lord, admit me to
Paradise. Allah. Blessed and Exalted, would say: Did you
not give covenants and agreements that you would not ask
for anything more than what I had granted you? Woe to you!
son of Adam, how treacherous you are! And he would say: O
my Lord, I do not wish to be the most miserable of Thy
creatures. He would continue calling upon Allah till
Allah, Blessed and Exalted, would laugh. When Allah would
laugh at him, He would say: Enter the Paradise. When he
would enter, Allah would say: State your wish. He would
express his wishes till Allah would remind him (the desire
of) such and such (things). When his desires would be
exhausted Allah would say: That is for thee and, besides
it, the like of it also. 'Ata' b. Yazid said: Abu Sa'id
al-Khudri was with Abu Huraira and be did not reject
anything from the hadith narrated by him, but when Abu
Huraira narrated:" Allah said to that man; ind its like
along with it," Abu Sa'id said:" Ten like it along with
it," O Abu Huraira. Abu Huraira said: I do not remember
except the words:" That is for you and a similar one along
with it." Abu Sa'id said: I bear witness to the fact that
I remembered from the Messenger of Allah (may peace be
upon him) his words:" That is for thee and ten like it."
Abu Huraira said: That man was the last of those deserving
of Paradise to enter Paradise.
Abu Huraira reported: The people said to the Apostle of
Allah (may peace be upon him): Messenger of Allah I shall
we see our Lord on the Day of Resurrection? The rest of
the hadith was narrated according to the narration of
Ibrahim b. Sa'd.
Hammam b. Munabbih said: This is what Abu Huraira
transmitted to us from the Messenger of Allah (may peace
be upon him), and he narrated many of them;- one of them
was: The Messenger of Allah (may peace be upon him) said:
The lowest in rank among you in Paradise would be asked:
Desire (whatever you like). And he would express his
desire and again and again express a desire. tHe would be
asked: Have you expressed your desire? He would say: Yes.
Then He (Allah) would say: For thee is (granted) what thou
desirest, and the like of it along with it.
Abu Sa'id al-Khudri reported: Some people during the
lifetime of the Messenger of Allah (may peace be upon him)
said: Messenger of Allah! shall we see our Lord on the Day
of Resurrection? The Messenger of Allah (may peace be upon
him) said: Yes, and added: Do you feel any trouble in
seeing the sun at noon with no cloud over it, and do you
feel trouble in seeing the moon (open) in the full moonlit
night with no cloud over it? They said: No, Messenger of
Allah! He (the Holy Prophet) said: You will not feel any
trouble in seeing Allah on the Day of Resurrection any
more than you do in seeing any one of them. When the Day
of Resurrection comes a Mu'adhdhin (a proclaimer) would
proclaim: Let every people follow what they used to
worship. Then all who worshipped idols and stones besides
Allah would fall into the Fire, till only the righteous
and the vicious and some of the people of the Book who
worshipped Allah are left. Then the Jews would be
summoned, and it would be said to them: What did you
worship? They will say: We worshipped 'Uzair, son of
Allah. It would be said to them: You tell a lie; Allah had
never had a spouse or a son. What do you want now? They
would say: We feel thirsty, O our Lord! Quench our thirst.
They would be directed (to a certain direction) and asked:
Why don't you go there to drink water? Then they would be
pushed towards the Fire (and they would find to their
great dismay that) it was but a mirage (and the raging
flames of fire) would be consuming one another, and they
would fall into the Fire. Then the Christians would be
summoned and it would be said to them: What did you
worship? They would say: We worshipped Jesus, son of
Allah. It would be said to them: You tell a lie; Allah did
not take for Himself either a spouse or a son. Then it
would be said to them: What do you want? They would say:
Thirsty we are, O our Lord! Quench our thirst. They would
be directed (to a certain direction) and asked: Why don't
you go there to get water? But they would be pushed and
gathered together towards the Hell, which was like a
mirage to them, and the flames would consume one another.
They would fall Into the Fire, till no one is left except
he who worshipped Allah, be he pious or sinful. The Lord
of the Universe, Glorified and Exalted, would come to them
in a form recognisable to them and say; What are you
looking for? Every people follow that which they
worshipped. They would say: Our Lord, we kept ourselves
separate from the people in the world, though we felt
great need of them; we, however, did not associate
ourselves with them. He would say: I am your Lord. They
would say: We take refuge with Allah from thee and do not
associate anything with Allah. They would repeat it twice
or thrice, till some of them would be about to return. It
would be said: Is there any sign between you and Him by
which you will recognise Him? They would say: Yes. and the
things would be laid bare. Those who used to prostrate
themselves before God of their own accord would be
permitted by God to prostrate themselves. But there would
remain none who used to prostrate out of fear (of people)
and ostentation but Allah would make his back as one
piece, and whenever he would attempt to prostrate he would
fall on his back. Then they would raise their heads and He
would assume the Form in which they had seen Him the first
time and would say: I am your Lord. They would say: Thou
art our Lord. Then the bridge would be set up over the
Hell and intercession would be allowed and they will say:
O God, keep safe, keep safe.
It was asked: Messenger of Allah, what is this bridge?
He said: The void in which one Is likely to slip. There
would be hooks, tongs, spits like the thorn that is found
in Najd and is known as Sa'dan. The believers would then
pass over within the twinkling of an eye, like lightning,
like wind, like a bird, like the finest horses and camels.
Some will escape and be safe, some will be lacerated and
let go, and some will be pushed into the fire of Hell till
the believers will find rescue from the Fire. By One in
Whose hand is my life, there will be none among you more
eager to claim a right than the believers on the Day of
Resurrection for (saying their) brethren in the Fire who
would say: O our Lord, they were fasting along with us,
and praying and performing pilgrimage. It will be said to
them: Take out those whom you recognise. Then their
persons would be forbidden to the Fire; and they would
take out a large number of people who had been overtaken
by Fire up to the middle of the shank or up to the knees.
They would then say: O our Lord I not one of those about
whom Thou didst give us command remains in it. He will
then say: Go back and bring out those in whose hearts you
find good of the weight of a dinar Then they will take out
a large number of people. Then they would say: O our Lord!
we have not left anyone about whom You commanded us. He
will then say: Go back and bring out those in whose hearts
you find as much as half a dinar of good. Then they will
take out a large number of people, and would say: O our
Lord! not one of those about whom Thou commanded us we
have left in it. Then He would say: Go back and in whose
heart you find good to the weight of a particle bring him
out. They would bring out a large number of people, and
would then say: O our Lord, now we have not left anyone in
it (Hell) having any good in him.
Abu Sa'id Khudri said: If you don't testify me in this
hadith, then recite if you like:" Surely Allah wrongs not
the weight of an atom; and if it is a good deed. He
multiplies it and gives from Himself a great reward"
(al-Qur'an, iv. 40). Then Allah, Exalted and Great, would
say: The angels have interceded, the apostles have
interceded and the believers have interceded, and no one
remains (to grant pardon) but the Most Merciful of the
mercifuls. He will then take a handful from Fire and bring
out from it people who never did any good and who had been
turned into charcoal, and will cast them into a river
called the river of life, on the outskirts of Paradise.
They will come out as a seed comes cut from the silt
carried by flood. You see it near the stone or near the
tree. That which is exposed to the sun is yellowish or
greenish and which is under the shade is white. They said:
Messenger of Allah! it seems as if you had been tending a
flock in the jungle. He (the Holy Prophet) said: They will
come forth like pearls with seals on their necks. The
inhabitants of Paradise would recognise them (and say):
Those are who have been set free by the Compassionate One.
Who has admitted them into Paradise without any (good)
deed that they did or any good that they sent in advance
Then He would say: Enter the Paradise; whatever you see in
it is yours. They would say: O Lord, Thou hast bestowed
upon us (favours) which Thou didst not bestow upon anyone
else in the world. He would say: There is with Me (a
favour) for you better than this. They would say: O our
Lord! which thing is better than this? He would say: It is
My pleasure. I will never be angry with you after this
It is narrated on the authority of Abu Sa'id al-Khudri:
We said: Messenger of Allah, shall we see our Lord? The
Messenger of Allah (may peace be upon him) said: Do you
feel any trouble in seeing the sun on a cloudless day? We
said: No. And the remaining part of the hadith has been
narrated to the end like the hadith transmitted by Hafs b.
Maisara with the addition of these words: Without the deed
that they did or any good that they had sent before. It
would be said to them: For you is whatever you see (in it)
and with it the like of it. Abu Sa'id said: I have come to
know that the bridge would be thinner even than the hair
and sharper than the sword; and in the hadith narrated by
Laith these words are not found: They would say, O our
Lord! Thou hast bestowed upon us (favours) which thou
didst not bestow on anyone else in the world.
Abu Bakr b. Abi Shaiba, Ja'far b. 'Aun, Hisham b. Sa'd,
Zaid b. Aslam narrated the hadith as transmitted by Hafs
b. Maisara, with certain additions and omissions.
Chapter 82: AFFIRMATION OF INTERCESSION AND
RESCUE FROM FIRE OF THE BELIEVERS IN ONENESS OF ALLAH
Abu Sa'id al-Khudri reported: Verily the Messenger of
Allah (may peace be upon him) said: Allah will admit into
Paradise those deserving of Paradise, and He will admit
whom He wishes out of His Mercy, and admit those condemned
to Hell into the Fire (of Hell). He would then say: See,
he whom you find having as much faith in his heart as a
grain of mustard, bring him out. They will then be brought
out burned and turned to charcoal, and would be cast into
the river of life, and they would sprout aj does a seed in
the silt carried away by flood. Have you not seen that it
comes out yellow (fresh) and intertwined?
This hadith is transmitted by 'Amr b. Yahya with the
same chain of transmitters who narrated: They would be
cast into the river which is called (the river of) life,
and (both the narrators) did not doubt the hadith. The
text transmitted by Khalid is: just as seeds sprout beside
the flood water; and in the hadith of Wuhaib it is: Just
as the seed sprouts in the silt or deposit left by flood.
It is reported by Abu Sa'id that the Messenger of Allah
(may peace be upon him) said: The (permanent) inhabitants
of the Fire are those who are doomed to it, and verily
they would neither die nor live in it (al-Qur'an, xx. 47;
lxxxvii. 13). But the people whom the Fire would afflict
(temporarily) on account of their sins, or so said (the
narrator)" on account of their misdeeds," He would cause
them to die till they would be turned into charcoal. Then
they would be granted intercession and would be brought in
groups and would be spread on the rivers of Paradise and
then it would be said: O inhabitants of Paradise, pour
water over them; then they would sprout forth like the
sprouting of seed in the silt carried by flood. A man
among the people said: (It appears) as if the Messenger of
Allah lived in the steppe.
Abu Nadra narrated it from Abu Sa'id al-Khudri who
reported it from the Apostle (may peace be upon him) a
similar (hadith) up to the words:" in the mud of the
flood," and he did not mention (the words narrated) after
it.
Abdullah b. Mas'ud reported that the Messenger of Allah
(may peace be upon him) said: I know the last of the
inhabitants of Fire to be taken out therefrom, and the
last of the inhabitants of Paradise to enter it. A man
will come out of the Fire crawling. Then Allah, the
Blessed and Exalted will say to him: Go and enter
Paradise. So he would come to it and it would appear to
him as if it were full. He would go back and say: O my
Lord! I found it full. Allah, the Blessed and Exalted,
would say to him: Go and enter Paradise. He would come and
perceive as if it were full. He would return and say: O my
Lord! I found it full. Allah would say to him: Go and
enter Paradise, for there is for you the like of the world
and ten times like it, or for you is ten times the like of
this world. He (the narrator) said. He (that man) would
say: Art Thou making a fun of me? or Art Thou laughing at
me. though Thou art the King? He (the narrator) said: I
saw the Messenger of Allah laugh till his front teeth were
visible. And it was said: That would be the lowest rank
among the inhabitants of Paradise.
It is narrated on the authority of Abdullah b. Mas'ud
that the Messenger of Allah (may peace be upon him said: I
recognise the last of the inhabitants of Fire to be taken
out thereof. A man will come out of it crawling. It will
be said to him: Go and enter Paradise. He (the Holy
Prophet) said: He would go there to enter Paradise, but
would find persons who have already occupied all its
apartments. It would be said to him: Do you recall the
time when you were in it (in the Hell)? He would say: Yes.
It would be said to him: Express any desire. And he would
express the desire. It would be said to him: For thee is
that which thou desireth and ten times the world (worldly
resources). He (the Holy Prophet) said: He would say: Art
Thou making a fun of me, though Thou art the King? I saw
the Messenger of Allah laugh till his front teeth were
visible.
Ibn Mas'ud reported: Verily the Messenger of Allah
said: The last to enter Paradise would be a man who would
walk once and stumble once and be burnt by the Fire once.
Then when he gets beyond it, he will turn to it and say:
Blessed is He Who has saved me from thee. Allah has given
me something He has not given to any one of those in
earlier or later times. Then a tree would be raised up for
him and he will say: O my Lord I bring me near this tree
so that I may take shelter in its shade and drink of its
water. Allah, the Exalted and Great, would say: O son of
Adam, if I grant you this, you will ask Me for something
else. He would say: No. my Lord. And he would promise Him
that he would not ask for anything else. His Lord would
excuse him because He sees what he cannot help desiring;
so He would bring him near it, and he would take shelter
in its shade and drink of its water. Afterwards a tree
more beautiful than the first would be raised up before
him and he would say: O my Lord! bring me near this tree
in order that I may drink of its water and take shelter in
its shade and I shall not ask Thee for anything else. He
(Allah) would say: O son of Adam, if I bring you near it
you may ask me for something else. He would promise Him
that he would not ask for anything else. His Lord will
excuse him because He would see something he cannot help
desiring. So He would bring him near it and he would enjoy
its shade and drink its water. Then a tree would be raised
up for him at the gate of the Paradise, more beautiful
than the first two. He would say: O my Lord! bring me near
this (tree) so that I may enjoy its shade and drink from
its water. I shall not ask Thee for anything else. He
(Allah) would say: O son of Adam! did you not promise Me
that you would not ask Me anything else? He would say:
Yes, my Lord, but I shall not ask Thee for anything else.
His Lord would excuse him for He sees something the
temptation of which he could not resist. He (Allah) would
bring him near to it, and when He would bring him near it
he would hear the voices of the inhabitants of the
Paradise. He would say: O my Lord! admit me to it. He
(Allah) would say: O son of Adam, what will bring an end
to your requests to Me? Will it please you if I give you
the whole world and a like one along with it? He will say:
O my Lord! art Thou mocking at me, though Thou art the
Lord of the worlds? Ibn Mas'ud laughed and asked (the
hearers): Why don't you ask me what I am laughing at. They
(then) said: Why do you laugh? He said: It is in this way
that the Messenger of Allah (may peace be upon him)
laughed. They (the companions of the Holy Prophet) asked:
Why do you laugh. Messenger of Allah? He said: On account
of the laugh of the Lord of the universe, when he ldesirer
of Paradise) sai Thou mocking at me though Thou art the
Lord of the worlds? He would say: I am not mocking at you,
but I have power to do whatever I will.
It is transmitted from Abu Sa'id al-Khudri that,
verily, the Messenger of Allah (may peace be upon him)
said: Amongst the inhabitants of Paradise the lowest in
rank will be the person whose face Allah would turn away
from the Fire towards the Paradise, and make a shady tree
appear before him. He would say: O my Lord! direct my
steps to this tree so that I (should enjoy) its shade; and
the rest of the hadith is like that narrated by Ibn
Mas'ud, but he did not mention:" He (Allah) would say: O
son of Adam! what will bring an end to your making
requests to Me" to the end of the tradition. In it, he
added: Allah will remind him: Ask such and such, and when
his expectations would be realised, Allah would say: That
is for you, and ten times as much. He said that he would
then enter his house and his two wives with large and dark
eyes would enter after him. They will say: Praise be to
Allah, Who has created you for us and us for you. He will
say: No one has been given the like of what I have been
given.
It is reported on the authority of al-Mughira b. Shu'ba
that the Messenger of Allah (may peace be upon him) said:
Moses asked his Lord: Who amongst the inhabitants of
Paradise is the lowest to rank? He (Allah) said: The
person who would be admitted into Paradise last of all
among those deserving of Paradise who are admitted to it.
I would be said to him: Enter Paradise. He would gay: O my
Lord! how (should I enter) while the people have settled
in their apartments and taken the shares (portions)? It
would be said to him: Would you be pleased if there be for
you like the kingdom of a king amongst the kings of the
world? He would say: I am pleased my Lord. He (Allah)
would say: For you is that, and like that, and like that,
and like that, and that. He would say at the fifth
(point): I am well pleased. My Lord. He (Allah) would say:
It is for you and, ten times like it, and for you is what
your self desires and your eye enjoys. He would say: I am
well pleased, my Lord. He (Moses) said: (Which is) the
highest of their (inhabitants of Paradise) ranks? He
(Allah) said: They are those whom I choose. I establish
their honour with My own hand and then set a seal over it
(and they would be blessed with Bounties) which no eye has
seen, no ear has heard and no human mind has perceived:
and this is sub- stantiated by the Book of Allah, Exalted
and Great:" So no soul knows what delight of the eye is
hidden for them; a reward for what they did" (xxxii. 17).
Sha'bi reported he had heard al-Mughira b. Shu'ba say
on the pulpit that Moses (peace be upon him) had asked
Allah, Exalted and Great, about the reward of the lowest
of the inhabitants of Paradise, and the remaining part of
hadith is the same (as narrated) above.
Abu Dharr reported that Allah's Messenger (may peace be
upon him) said: I know the last of the inhabitants of
Paradise to enter it and the last of the inhabitants of
Hell to come out of it. He is a man who would be brought
on the Day of Resurrection and it will be said: Present
his minor sins to him, and withhold from him his serious
Sins. Then the minor sins would be placed before him, and
it would be said: On such and such a day you did so and so
and on such and such a day you did so and so. He would
say: Yes. It will not be possible for him to deny, while
he would be afraid lest serious sins chould be presented
before him. It would be said to him: In place of every
evil deed you will have good deed He will say: My Lord! I
have done things I do not see here. I indeed saw the
Messenger of Allah laugh till his front teeth were
exposed.
It is reported on the authority of Abu Zubair that he
heard from Jabir b 'Abdullah, who was asked about the
arrival (of people on the Day of Resurrection). He said.
We would come on the Day of Resurrection like this, like
this, and see. carefully. that which concerns" elevated
people". He (the narrator) said: Then the people would be
summoned along with their idols whom they worshipped, one
after another. Then our Lord would come to us and say:
Whom are you waiting for? They would say: We are waiting
for our Lord. He would say: I am your Lord. They would
say: (We are not sure) till we gaze at Thee, and He would
manifest Himself to them smilingly, and would go along
with them and they would follow Him; and every person,
whether a hypocrite or a believer, would be endowed with a
light, and there would be spikes and hooks on the bridge
of the Hell, which would catch hold of those whom Allah
willed. Then the light of the hypocrites would be
extinguished, and the believers would secure salvation.
and the first group to achieve it would comprise seventy
thousand men who would have the brightness of full moon on
their faces, and they would not be called to account. Then
the people immediately following them would have their
faces as the brightest stars in the heaven. This is how
(the groups would follow one after another). Then the
stage of intercession would come, and they (who are
permitted to intercede) would intercede, till he who had
declared:" There is no god but Allah" and had in his heart
virtue of the weight of a barley grain would come out of
the Fire. They would be then brought in the courtyard of
Paradise and the inhabitants of Paradise would begin to
sprinkle water over them till they would sprout like the
sprouting of a thing in flood water, and their burns would
disappear. They would ask their Lord till they would be
granted (the bounties) of the world and with it ten more
besides it.
Jabir reported that he had heard with his ears the
Apostle (may peace be upon him) saying: Allah will bring
out people from the Fire and admit them into Paradise.
Hammad b. Zaid, reported: I said to 'Amr b. Dinar: Did
you hear Jabir b. 'Abdullah narrating from the Messenger
of Allah (may peace be upon him) that Allah would bring
out people from the Fire through intercession. He said:
Yes.
Jabir b. 'Abdullah repotted: The Messenger of Allah
(may peace be upon him) said: Verily people would be
brought out from the Fire, and they would be burnt except
the exterior (surfaces, fronts) of their faces; and they
would enter Paradise.
Yazid al-Faqir said: This view of the Khwarij (i. e.
those who commit major sins and would be eternally doomed
to Hell) had obsessed me, and we set out in a large group
intending to perform the hajj and then going to the people
(for the propagation of the views of the Khwarij). He (the
narrator) said: We happened to past by Medina and found
there Jabir b. 'Abdullah sitting near a column narrating
to the people (the ahadith of) the Holy Prophet (may peace
be upon him). When he mentioned the inhabitants of Hell, I
said: O companion of the Messenger of Allah what is this
that thou narrateth, whereas Allah sayeth:" Verily
whomsoever Thou shall commit to the Fire, Thou indeed
humillateth him" (al-Qur'an, iii. 192) ; and All those who
endeavoured to get out of that would be thrown back into
it" (al-Qur'an, xxxi i. 20)? So what is it that you say?
He said: Have you read the Qur'an? I said: Yes. He said:
Have you heard about' the (exalted) position of Muhammad
(may peace be upon him), i. e. to which Allah would raise,
him? I said: Yes. He said: Verily the position of Muhammad
(may peace be upon him) is that of great glory and that is
by which Allah would bring out whornsoever He would wish
to bring out. He then described the Path (the Bridge) and
the passing of the people over it, and said: I am afraid I
may not have remembered (other things) but this much is
still in my memory that people would come out of the Hell
after having gone into it, and he said: They would come
out of it as if they were the wood of the ebony tree. He
(the narrator said: They would enter a river, one or the
rivers of Paradise, and would bathe in it, and then come
out as if they were (white like) paper. We then turned
back and said: Woe be upon you! How can this old man tell
a lie against the Messenger of Allah (may peace be upon
him)? We turned back (from the views of the Khwarij), and
by God every one of us abandoned this (band of Khwarij)
except one man. A similar statement has been made by Abu
Nu'aim.
It is narrated on the authority of Anas b. Malik that
the Messenger of Allah (may peace be upon him) said: Four
persons would be brought out from the Fire and would be
presented to Allah. One of them would turn (towards the
He) ) ) and say: O my Lord, when Thou hast brought me out
from it, do not throw me back into it, and Allah would
rescue him from it.
Anas b Malik reported: The Messenger of Allah (may
peace be upon him) said: Allah would gather people on the
Day of Resurrection and they would be concerned about it,
and Ibn Ubaid said. They would get a Divine inspiration
about it, and would say: If we could seek intercession
with our Lord, we may be relieved from this predicament of
ours. He (the Holy Prophet) said: They would come to Adam
andsay, Thou art Adam, the father of mankind. Allah
created thee with His own hand and breathed unto thee of
His Spirit and commanded the angels and they prostrated
before thee. So intercede for us with thy Lords, that He
may relieve us from this position of ours. He would say: I
am not in a position to do this, and would recall his
error, and would fight shy of his Lord on account of that;
go to Noah the first messenger (after me) sent by Allah.
He (the Holy Prophet) said: So they would come to Noah
(peace be upon him). He would say: I am not in a position
to do that for you, and recall his fault which he had
committed, and would fight shy of his Lord on account of
that, (and would say): You better go to Ibrahim (peace be
upon him) whom Allah took for a friend. They would come to
Ibrahim (peace be upon him) and he would say: I am not in
a position to do that for you, and would recall his fault
that he had committed and would, therefore, fight shy of
his Lord on that account (and would say): You better go to
Moses (peace be upon him) with whom Allah conversed and
con- ferred Torah upon him. He (the Holy Prophet) said: So
they would come to Moses (peace be upon him) He would say:
I am not in a position to do that for you, and would
recall his fault that he had committed and would fight shy
of his Lord on account of that (and would say): You better
go to Jesus, the Spirit of Allah and His word He would
say: I am not in a position to do that for you; you better
go to Muhammad (may peace be upon him), a servant whose
former and later sins have been forgiven. He (the
narrator) said: The Messenger or Allah (may peace be upon
him) observed: So they would come to me and I would ask
the permission of my Lord and it would be granted to me,
and when I would see Him, I would fall down in
prostration, and He (Allah) would leave me thus as long as
He would wish, and then it would be said: O Muhammad,
raise your head, say and you would be heard; ask and it
would be granted; intercede and intercession would be
accepted. Then I would raise my head and extrol my Lord
with the praise which my Lord would teach me. I shall then
inter- cede, but a limit would be set for me I would bring
them out from the Fire and make them enter Paradise
(according to the limit). I shall return then ard fall
down in pros- tration and Allah would leave me (in that
position) as long as He would wish to leave me it would be
said: Rise, O Muhammad, say and you would be heard; ask
and it would be conferred; intercede and intercession
would be granted. I would raise my head and extrol my Lord
with praise that He would teach me. I would theft
intercede and a limit would be set for me. I would bring
them out of the Fire (of Hell) and make them enter
Paradise. He (the narrator) said: I do not remember
whether he (the Holy Prophet) said at tLe third time or at
the fourth time: O my Lord, none has been left in the
Fire, but thise restrained by the Holy Qur'an, i e. those
who were eternally doomed. Ibn Ubaid said in a narration:
Qatada observed: whose everlasting stay was imperative".
Anas reported: The Messenger of Allah (may peace be
upon him) said: The believers would gather on the Day of
Resurrection, and they would be concerned about it, or
would be made mindful of it (i. e. the trjuble for it),
(and the remaining part of the hadith w, ) uld be
narrated) like the one transmitted by Abu Uwana, and he
said in the hadith: Then I would come for the fourth time,
or I would return the fourth time, and would say: O my
Lord, no one has been left but he whom the Holy Qur'an has
restrained.
Anas b. Malik reported: The Prophet of Allah (may peace
be, upon him) said: Allah will gather the believers on the
Day of Resurrection and they would be made mindful of it;
and the rest (of the hadith) is like the one narrated
above; and then he mentioned the fourth time: And I (the
Holy Prophet) would say: O my Lord, no one is left in the
Fire except he whom the Qur'an has restrained, i e.
eternally doomed.
Anas b. Malik reported: Verily the Apostle (may peace
be upon him) said: He who professed: There is no god but
Allah, would be brought out of the Fire even though he has
in his heart virtue equal to the weight of a barley grain.
Then he who professed: There is no god but Allah, would
come out of the Fire, even though he has in his heart
virtue equal to the weight of a wheat grain. He would then
bring out from the Fire he who professed: There is no god
but Allah, even though he has in his heart virtue equal to
the weight of an atom. Ibn Minhal has made an addition (of
these words) in his narration: Yazid said: I met Shu'ba
and narrated to him this hadith. Shu'ba said: Qatada
transmitted to us this hadith from Anas b. Malik who heard
it from the Apostle of Allah (may peace be upon him) with
this alteration that he substituted the word Zurra (grain)
in place of Zarra (atom). Yazid said: Abu Bistam has made
a change in it.
Ma'bad b. Hilal al 'Anazi reported: We went to Anas b.
Malik through Thabit and reached there (his house) while
he was offering the forenoon prayer. Thabit sought
permission for us and we entered, and he seated Thabit
with him on his bedstead. He (Thabit) said to him (Anas b.
Malik): O Abu Hamza (kunya of Anas b. Malik), your
brothers from among the inhabitants of Basra ask you to
narrate to them the hadith of intercession. He said:
Muhammad (may peace be upon him) narrated to us: When it
would be the Day of Resurrection, some of the people would
rush to one another in bewilderment. They would come to
Adam and say: Intercede (with your Lord) for your progeny.
He would say: I am not fit to do this, but go to Ibrabim
(peace be upon him) for he is the Friend of Allah. They
would come to Ibrahim, but he would say: I am not fit to
do this, but go to Moses, for he is Allah's Interlocutor.
They would come to Moses, but he would say: I am not fit
to do this, but you should go to Jesus, for he is the
Spirit of Allah and His word. They would come to Jesus,
and he would say, I am not fit to do this; you better go
to Muhammad (may peace be upon him). They would come to
me, and I would say: I am in a position to do that, I
would go and ask the permission of my Lord and it would be
granted to me. I would then stand before Him and would
extol Him with praises which I am not able to do now, but
with which Allah would inspire me, then I would fall in
prostration and it would be said to me: O Muhammad, raise
thy head, and say and it would be listened to; ask and it
would be granted, intercede and it would be accepted. I
shall say: My Lord, my people, my people It would be said:
Go, and bring forth from it (Hell) him who has in his
heart faith equal to the weight of a wheat grain or a
barley seed. I would go and do that; then I would return
to my Lord and extol Him with those praises (taught to me
by Allah), then I would fall in prostration. It would be
said to me: O Muhammad, raise your head, and say and it
would be heard; ask and it would be granted; intercede and
intercession would be accepted. So I would say: My people.
my people. It would be said to me: Go and take out from it
(Hell) him who has in his heart faith equal to the weight
of a mustard seed. I would go and do that. I would again
return to my Lord and extol Him with those praises. I
would then fall in prostration. It would be said to me: O
Muhammad, raisevour head: say, and you would be listened
to; ask and it would be granted; intercede and
intercession would be accepted. I would say: My Lord, my
people, my people. It would be said to me: Go, and bring
out of the Fire him who has in his heart as much faith as
the smallest, smallest, smallest grain of mustard seed. I
would go and do that.
This is the hadith which Anas narrated to us. We went
out of his (house) and when we reached the upper part of
Jabban (graveyard) we said: Would that we meet Hasan and
salute him and he was hiding in the house of Abu Khalifa.
He (Ma'bad b. Hilal, the narrator) said: We went to him
and greeted him and we said: O Abu Sa'id, we come from
your brother Abu Hamza (kunya of Anas), and we have never
heard a hadith like this relating to intercession, which
he has narrated to us. He said: Narrate it, we narrated
the hadith. He said: Narrate it (still further). We said:
He did not (narrate it) before us more than this. He said:
He (Anas) had narrated it to us twenty years back, when he
was strong and healthy. He has in fact missed something. I
cannot make out whether the old man has forgotten or he
has (intentionally) avoided to narrate it to you lest you
should rely (absolutely) upon it (and abandon doing good
deeds). We said to him: Relate that to us, and he laughed
and said: There is haste in the nature of man. I did not
make mention of it to you but for the fact that I wanted
to narrate that to you (and added that the Holy Prophet
said): I would then return to my Lord for the fourth time
and extol Him with these praises. I would then fall in
prostration. It would be said to me: O Muhammad, raise
your head: say and it will be listened to; ask and it will
be granted; intercede and intercession would be accepted.
I would say: O my Lord, permit me regarding him who
professed: There is no god but Allah. He (the Lord) would
say: That is not for thee or that is not what lies with
thee, but by My Honour, Glory, Greatness and Might, I
would certainly take him out who professed it: There is no
god but Allah. He (the narrator, Ma'bad) said: I hear
testimony to the fact that the hadith transmitted to us-by
Hasan was heard by him from Anas b. Malik and I can see
that he reported it twenty years back, when he was hale
and hearty.
Abu Huraira reported: Meat was one day brought to the
Messenger of Allah (may peace be upon him) and a foreleg
was offered to him, a part which he liked. He sliced with
his teeth a piece out of it and said: I shall be the
leader of mankind on the Day of Resurrection. Do you know
why? Allah would gather in one plain the earlier and the
later (of the human race) on the Day of Resurrection. Then
the voice of the proclaimer would be heard by all of them
and the eyesight would penetrate through all of them and
the sun would come near. People would then experience a
degree of anguish, anxiety and agony which they shall not
be able to bear and they shall not be able to stand. Some
people would say to the others: Don you see in which
trouble you are? Don't you see what (misfortune) has
overtaken you? Why don't you find one who should intercede
for you with your Lord? Some would say to the others: Go
to Adam. And they would go to Adam and say: O Adam, thou
art the father of mankind. Allah created thee by His own
Hand and breathed in thee of His spirit and ordered the
angels to prostrate before thee. Intercede for us with thy
Lord Don't you see in what (trouble) we are? Don't you see
what (misfortune) has overtaken us? Adam would say:
Verily, my Lord is angry, to an extent to which He had
never been angry before nor would He be angry afterward.
Verily, He forbade me (to go near) that tree and I
disobeyed Him. I am concerned with my own self. Go to
someone else; go to Noah. They would come to Noah and
would say: O Noah, thou art the first of the Messengers
(sent) on the earth (after Adam), and Allah named thee as
a" Grateful Servant," intercede for us with thy Lord.
Don't you see in what (trouble) we are? Don't you see what
(misfortune) has overtaken us? He would say: Verily, my
Lord is angry today as He had never been angry before, and
would never be angry afterwards. There had emanated a
curse from me with which I cursed my people. I am
concerned with only myself, I am concerned only with
myself; you better go to Ibrahim (peace be upon him). They
would go to Ibrahim and say: Thou art the apostle of Allah
and His Friend amongst the inhabitants of the earth;
intercede for us with thy Lord. Don't you see in which
(trouble) we are? Don't you see what (misfortune) has
overtaken us? Ibrahim would say to them: Verily, my Lord
is today angry as He had never been angry before and would
never be angry afterwards. and (Ibrahim) would mention his
lies (and then say): I am concerned only with myself, I am
concerned only with myself. You better go to someone else:
go to Moses. They would come to Moses (peace be upon him)
and say: O Moses, thou art Allah's messenger, Allah
blessed thee with His messengership and His conversation
amongst people. Intercede for us with thy Lord. Don't you
see in what (trouble) we are? Don't you see what
(misfortune) has overtaken us? Moses (peace be upon him)
would say to them: Verily. my Lord is angry as He had
never been angry before and would never be angry
afterwards. I, in fact, killed a person whom I had not
been ordered to kill. I am concerned with myself, I am
concerned with myself. You better go to Jesus (peace be
upon him). They would come to Jesus and would say: O
Jesus, thou art the messenger of Allah and thou conversed
with people in the cradle, (thou art) His Word which I-Ie
sent down upon Mary. and (thou art) the Spirit from Him;
so intercede for us with thy Lord. Don't you see (the
trouble) in which we are? Don't you see (the misfortune)
that has overtaken us? Jesus (peace be upon him) would
say: Verily, my Lord is angry today as He had never been
angry before or would ever be angry afterwards. He
mentioned no sin of his. (He simply said: ) I am concerned
with myself, I am concerned with myself; you go to someone
else: better go to Muhammad (may peace be upon him).
They would come to me and say: O Mahammad, thou art the
messenger of Allah and the last of the apostles. Allah has
pardoned thee all thy previous and later sins. Intercede
for us with thy Lord; don't you see in which (trouble) we
are? Don't you see what (misfortune) has overtaken us? I
shall then set off and come below the Throne and fall down
prostrate before my Lord; then Allah would reveal to me
and inspire me with some of His Praises and Glorifications
which He had not revealed to anyone before me. He would
then say: Muhammad, raise thy head; ask and it would be
granted; intercede and intercession would be accepted I
would then raise my head and say: O my Lord, my people, my
people. It would be said: O Muhammad, bring in by the
right gate of Paradise those of your people who would have
no account to render. They would share with the people
some other door besides this door. The Holy Prophet then
said: By Him in Whose Hand is the life of Muhammad, verify
the distance between two door leaves of the Paradise is as
great as between Mecca and Hajar, or as between Mecca and
Busra.
It is reported on the authority of Abu Huraira that
there was placed before the Messenger of Allah a cup of
soft bread, soup and meat. He took part of the foreleg
which he liked most. He sliced (with his teeth) a slice
(out of that) and said: I would be the leader of mankind
on the Day of Resurrection. He then sliced (that meat) for
the second time and said: I am the leader of mankind on
the Day of Resurrection. When he saw that his companions
did not ask him (about this assertion) he said: Why don't
you say: How would that be? They said: How would be it,
Messenger of Allah? He said: People would stand before the
Lord of the worlds. And the rest of the hadith was
narrated like the one transmitted by Abu Hayyan, on the
authority of Abu Zur'a, and in the story of Ibrahim, this
addition was made. He said and made mention of his words
with regard to the star: This is my Lord. And his words
with regard to their gods: But the big among them has done
that. And his words: I am ailing. He (the Holy Prophet)
said: By Him in Whose Hand is the life of Muhammad, the
distance between two leaves of the door from their
supporting frames is as the distance between Mecca and
Hajar or Hajar and Mecca. I do not remember how he said it
(whether Mecca and Hajar or Hajar and Mecca).
It is narrated on the authority of Abu Huraira and
Hudhaifa that the Messenger of Allah (may peace be upon
him) said: Allah, the Blessed and Exalted, would gather
people. The believers would stand till the Paradise would
be brought near them. They would come to Adam and say: O
our father, open for us the Paradise. He would say: What
turned ye out from the Paradise was the sin of your father
Adam. I am not in a position to do that; better go to my
son Ibrahim, the Friend of Allah. He (the Holy Prophet)
said: He (Ibrahim) would say: I am not in a position to do
that. Verily I had been the Friend (of Allah) from beyond,
beyond; you better approach Moses (peace be upon him) with
whom Allah conversed. They would come to Moses (peace be
upon him), but he would say: I am not in a position to do
that; you better go to Jesus, the Word of Allah and His
Spirit. Jesus (peace be upon him) would say: I am not in a
position to do that. So they would come to Mubammad (may
peace be upon him). He would then be permitted (to open
the door of Paradise). Trust worthiness and kinship would
be despatched, and these would stand on the right and left
of the Path and the first of you would pass with (the
swiftness) of lightning. He (the narrator) said: I said, O
thou who art far dearer to me than my father and my mother
I which thing is like the passing of lightning? He said:
Have you not seen lightning, how it passes and then comes
back within the twinkling of an eye? Then (they would
pass) like the passing of the wind, then like the passing
of a bird, and the hastening of persons would be according
to their deeds, and your Apostle would be standing on the
Path saying: Save, O my Lord, save. (The people would go
on passing) till the deeds of the servants would be
failing in strength, till a man would come who would find
it hard to go along (that Path) but crawlingly. He (the
narrator) said: And on the sides of the Path hooks would
be suspended ready to catch anyone whom these would be
required (to catch). There would be those who would
somehow or other succeed in trasversing that Path and some
would be piled up in Hell. By Him in Whose Hand is the
life of Abu Huraira it would take one seventy years to
fathom the depth of Hell.
Chapter 84: PERTAINING TO THE WORDS OF THE
APOSTLE OF ALLAH (MAY PEACE BE UPON HIM):" I WOULD BE THE
FIRST AMONG PEOPLE TO INTERCEDE IN THE PARADISE AND AMONG
THE APOSTLES I WOULD HAVE THE LARGEST FOLLOWING"
Anas b. Malik reported: The Messenger of Allah (may
peace be upon him) said: I would be the first among people
to intercede in the Paradise and amongst the apostles I
would have the largest following (on the Day of
Resurrection).
Anas b. Malik reported: The Messenger of Allah (may
peace be upon him) said: Amongst the apostles I would have
the largest following on the Day of Resurrec tion, and I
would be the first to knock at the door of Paradise.
Anas b. Malik said: The Apostle of Allah (may peace be
upon him) said: I would be the first intercessor in the
Paradise and no apostle amongst the apostles has been
testified (by such a large number of people) as I have
been testified. And verily there woald be an apostle among
the apostles who would be testified to by only one man
from his people.
Anas b. Malik reported: The Messenger of Allah (may
peace be upon him) said: I will come to the gate of
Paradise on the Day of Resurrection. and would seek its
opening. and the keeper would say: Who art thou? I would
say: Muhammad. He would then say: It is for thee that I
have been ordered, and not to open it for anyone before
thee.
Abu Huraira reported: Verity the Messenger of Allah
(may peace be upon him) said: There is for every apostle a
(special) prayer with which he would pray. I wish I could
reserve, my prayer for intercession of my Ummah on the Day
of Resurrection.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said: There is for every apostle a prayer,
and I intend (if Allah so willed) that I would reserve my
prayer for the intercession of my Ummah on the Day of
Resurrection.
Amr b. Abu Sufyan reported: Abu Huraira said to Ka'b
al-Ahbar that the Apostle of Allah (may peace be upon him)
had said: For every apostle there Is a (special) prayer by
which he would pray (to his Lord). I, however, intend (if
Allah so willed) that I would reserve my prayer for the
intercession of my Ummah on the Day of Resurrection. Ka'b
said to Abu Huraira: Did you hear this from the Messenger
of Allah (may peace be upon him)? Abu Huraira said: Yes.
Abu Huraira said: The Prophet of Allah (may peace be
upon him) said: There is for every apostle a prayer which
is granted, but every prophet showed haste in his prayer.
I have, however, reserved my prayer for the intercession
of my Ummah on the Day of Resurrection, and it would be
granted, if Allah so willed, in case of everyone amongst
my Ummah provided he dies without associating anything
with Allah.
Abu Huraira said: The Messenger of Allah (may peace be
upon him) said: Every Messenger is endowed with a prayer
which is granted and by which he would (pray to his Lord)
and it would he granted for him. I have, however, reserved
my prayer for the intercession of my Ummab on the Day of
Resurrection.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said: There was for every apostle a prayer
with which he prayed for his Ummah and it was granted to
him; but I wish, if Allah so wills, to defer my prayer for
the intercession of my Ummah on the Day of Resurrection.
Anas b. Malik reported: Verily the Apostle of Allah
(may peace be upon him) said: There is for every apostle a
prayer with which he prays (to Allah) for his Ummah. I
have reserved my prayer for the intercession of my Ummah
on the Day of Resurrection.
Mis'ar transmitted it with the same chain of narrators
from Qatada except that in the hadith narrated by Waki'
(the Prophet) said:" He was endowed," and in the hadith
reported by Abu Usama (the words are):" It is reported
from the Apostle of Allah (may peace be upon him)."
Muhammad b. 'Abd al-A'la reported it to me: Mu'tamir
narrated to us on the authority of his father who
transmitted it liom Anas that verity the Apostle of Allah
(may peace be upon him) said, and then narrated the hadith
like the one transmitted by Qatada on the authority of
Anas.
Abu Zubair heard Jabir b. Abdullah reporting it from
the Apostle of Allah (may peace be upon him): For every
apostle was a prayer with which he prayed (to his Lord)
for his Ummah, but I have reserved my prayer for the
intercession of my Ummah on the Day of Resurrection.
Chapter 85: PRAYER OF THE APOSTLE (MAY PEACE BE
UPON HIM) FOR HIS UMMAH AND HIS BEING MOVED TO TEARS ON
ACCOUNT OF HIS AFFECTION FOR THEM
'Abdullah b. Amr b. al-'As reported: Verily the Apostle
of Allah (may peace be upon him) recited the words of
Allah, the Great and Glorious, that Ibrahim uttered. My
Lord! lo! they have led many of mankind astray:" But whoso
followeth me, he verily is of me" (al-Qur'an, xiv. 35) and
Jesus (peace be upon him) said:" If thou punisheth them,
lo! they are Thy slaves, and if Thou forgiveth them-verily
Thou art the Mighty, the Wise" (al-Qur'an, v 117). Then he
raised his hands and said: O Lord, my Ummah, my Ummah, and
wept; so Allah the High and the Exalted said: O Gabriel,
go to Muhammad (though your Lord knows it fully well) and
ask him: What makes thee weep? So Gabriel (peace be upon
him) came to him and asked him, and the Messenger of Allah
(may peace be upon him) informed him what he had said
(though Allah knew it fully well). Upon this Allah said: O
Gabriel, go to Muhammad any say: Verily We will please
thee with regard to your Ummah and would not displease
thee.
Chapter 86: HE WHO DIED WITH UNBELIEF WOULD BE
(THROWN) INTO THE FIRE, INTERCESSION WOULD BE OF NO AVAIL TO
HIM AND THE RELATIONSHIP OF HIS FAVOURITES WOULD NOT BENEFIT
HIM
Anas reported: Verily, a person said: Messenger of
Allah, where is my father? He said: (He) is in the Fire.
When he turned away, he (the Holy Prophet) called him and
said: Verily my father and your father are in the Fire.
Chapter 87: REGARDING THE WORDS OF ALLAH:" AND
WARN THY NEAREST KINDRED"
Abu Huraira reported: When this verse was revealed:"
And warn thy nearest kindred (al-Qur'an, xxvi. 214), the
Messenger of Allah (may peace be upon him) called the
Quraish; so they gathered and he gave them a general
warning. Then he made a particular (reference to certain
tribes) and said: O sons of Ka'b b. Luwayy, rescue
yourselves from the Fire; O sons of Murra b. Ka'b, rescue
yourselves from the Fire: O sons of Abd Shams, rescue
yourselves from the Fire; 0 sons of Abd Manaf rescue
yourselves from the Fire; O sons of Hashim, rescue
yourselves from the Fire; 0 sons of Abd al-Muttalib,
rescue yourselves from the Fire; O Fatimah, rescue thyself
from the Fire, for I have no power (to protect you) from
Allah in anything except this that I would sustain
relationship with you.
The same hadith is narrated by Ubaidallah b. Umar
al-Qawariri from Abu 'Uwana, who transmitted it to 'Abd
al-Malik b. 'Umair on the same chain of transmitter and
the hadith of Jarir is more perfect and comprehensive.
It is narrated on the authority of 'A'isha that when
this verse was revealed:" And warn thy nearest kindred,"
the Messenger of Allah (may peace be upon him) stood up on
Safa' and said: O Fatima, daughter of Muhammad. O Safiya,
daughter of 'Abd al-Muttalib, O sons of 'Abd al-Muttalib.
I have nothing which can avail you against Allah; you may
ask me what you want of my worldly belongings.
Abu Huraira reported: When (this verse) was revealed to
him:" Warn your nearest kinsmen." the Messenger of Allah
(may peace be upon him) said: O people of Quraish, buy
yourselves from Allah, I cannot avail you at all against
Allah; O sons of Abd al-Muttalib. I cannot avail you at
all against Allah; 0 Abbas b. 'Abd al- Muttalib, I cannot
avail you at all against Allah; O Safiya (aunt of the
Messenger of Allah), I cannot avail you at all against
Allah; 0 Fatima, daughter of Muhammad, ask me whatever you
like, but I cannot avail you at all against Allah.
This hadith is narrated from the Apostle (may peace be
upon him) by another chain of narrators, 'Amr al-Naqid,
Mu'awiya b. 'Amr, Abdullah b. Dhakwan, A'raj on the
authority of Abu Huraira.
Qabisa b. al-Mukhariq and Zuhair b. 'Amr reported: When
this verse was revealed:" And warn thy nearest kindred,"
the Apostle of Allah (may peace be upon him) set off
towards a rock of the hill and ascended the highest of the
rocks and then called: 0 sons of 'Abd Manaf! I am a
warner; my similitude and your similitude is like a man
who saw the enemy and went to guard his people, but, being
afraid they might get there before him, he shouted: Be on
your guard!
This hadith is narrated from the Apostle of Allah (may
peace be upon him) by another chain of narrators, Muhammad
b. Abd al-A'la, Mu'tamir, Abu 'Uthman, Zuhair b. 'Amr,
Qabisa b. Mukhariq.
It is reported on the authority of Ibn 'Abbas that when
this verse was revealed:" And warn thy nearest kindred"
(and thy group of selected people among them) the
Messenger of Allah (may peace be upon him) set off till he
climbed Safa' and called loudly: Be on your guard! They
said: Who is it calling aloud? They said: Muhammad. They
gathered round him, and he said: O sons of so and so, O
sons of so and so, O sons of 'Abd Manaf, O sons of 'Abd
al-Muttalib, and they gathered around him. He (the
Apostle) said: If I were to inform you that there were
horsemen emerging out of the foot of this mountain, would
you believe me? They said: We have not experienced any lie
from you. He said: Well, I am a warner to you before a
severe torment. He (the narrator) said that Abu Lahab then
said: Destruction to you! Is it for this you have gathered
us? He (the Holy Prophet) then stood up, and this verse
was revealed:" Perish the hands of Abu Lahab, and he
indeed perished" (cxi. 1). A'mash recited this to the end
of the Sura.
This hadith was narrated by A'mash on the authority of
the same chain of narrators and he said: One day the
Messenger of Allah (may peace be upon him) climbed the
hill of Safa' and said: Be on your guard, and the rest of
the hadith was narrated like the hadith transmitted by
Usama; he made no mention of the revelation of the verse:"
Warn thy nearest kindred."
Chapter 88: INTERCESSION OF THE MESSENGER OF
ALLAH (MAY PEACE BE UPON HIM) FOR ABU TALIB AND SOME
REMISSION FOR HIM ON THIS ACCOUNT
It is reported on the authority of 'Abbas b. Abd
al-Muttalib that he said: Messenger of Allah, have you
benefited Abu Talib in any way for he defended you and was
fervent in your defence? The Messenger of Allah (may peace
he upon him) said: Yes; he would be in the most shallow
part of the Fire: and but for me he would have been in the
lowest part of Hell.
Abdullah b. al-Harith reported: I heard Abbas say: I
said: Messenger of Allah, verily Abu Talib defended you
and helped you; would it be beneficial for him? He (the
Holy Prophet) said: Yes; I found him in the lowest part of
the Fire and I brought him to the shallow part.
This hadith is narrated from the Apostle (may peace be
upon him) like one narrated by Abu 'Uwana on the authority
of the chain of transmitters like Muhammad b. Hatim, Yahya
b. Sa'id, Abu Sufyan, 'Abbas b. 'Abd al-Muttalib and
others.
Abu Sa'id al-Khudri reported: A mention was made of his
uncle Abu Talib before the Messenger of Allah (may peace
be upon him) He said: My intercession may benefit him on
the Day of Resurrection and he may be placed in the
shallow part of the Fire which would reach his ankles and
his brain would be boiling.
Abu Sa'id al-Khudri reported: Verily, the Messenger of
Allah (may peace be upon him) said: The least tormented of
the inhabitants of the Fire would be he who would wear two
shoes of Fire and his brain would boil on account of the
heat of the shoes.
Ibn 'Abbas reported: The Prophet (may peace be upon
him) said: Among the inhabitants of the Fire Abu Talib
would have the least suffering, and he would be wearing
two shoes (of Fire) which would boil his brain.
Nu'man b. Bashir was delivering an address and saying:
I heard the Messenger of Allah (may peace be upon him)
say: the least suffering for the inhabitants of Hell on
the Day of Resurrection would be for the man under whose
soles would be placed two embers and his brain would boil
on account of them.
Nu'man b. Bashir reported: The Messenger of Allah (may
peace be upon him) said: Verily the least suffering for
the inhabitants of Fire would be for him who would have
two shoes and two laces of Fire (on his feet), and with
these would boil his brain as boils the cooking vessel,
and he would think that he would not see anyone in a more
grievous torment than him, whereas he would be in the
least torment.
Chapter 89: PROOF IN SUPPORT OF THE FACT THAT HE
WHO DIED IN UNBELIEF HIS DEED WOULD NOT BE OF ANY AVAIL TO
HIM
'A'isha reported: I said: Messenger of Allah, the son
of Jud'an established ties of relationship, fed the poor.
Would that be of any avail to him? He said: It would be of
no avail to him as he did not ever say: O my Lord, pardon
my sins on the Day of Resurrection.
Chapter 90: FRIENDSHIP WITH BELIEVERS AND
DISSOCIATION WITH NON-BELIEVERS AND SEVERANCE FROM THEM
'Amr b. 'As reported: I heard it from the Messenger of
Allah (may peace be upon him) quite audibly and not
secretly: Behold! the posterity of my fathers, that is, so
and so, are not my friends. Verily Allah and the pious
believers are my friends.
Chapter 91: THE ADMITTANCE INTO PARADISE OF A
GROUP OF MUSLIMS WITHOUT RENDERING ANY ACCOUNT AND SUFFERING
PUNISHMENT (TORMENT)
It is narrated on the authority of Abu Huraira that the
Apostle of Allah (may peace be upon him) said: Seventy
thousand (persons) of my Ummah would enter Paradise
without rendering an account. Upon this a person said:
Messenger of Allah. pray to Allah that He make me one of
them. He (the Holy Prophet) said: O Allah! make him one of
them. Then another stood up and said: Messenger of Allah,
pray to Allah that He make me one of them. He (the Holy
Prophet) said: 'Ukkasha has preceded you in this matter.
Muhammad b. Ziyad reported: I heard Abu Huraira narrate
this: I heard it from the Messenger of Allah (may peace be
upon him) saying a hadith like one narrated by al-Rabi'.
Abu Huraira reported: I heard it from the Messenger of
Allah (may peace be upon him) saying: A group of my Ummah
consisting of seventy thousand persons would enter
Paradise; their faces would be as bright as the brightness
of the full moon. Abd Huraira said: 'Ukkasha b. Mihsan
al-Asadi then stood up wrapping the blanket around him and
said: Messenger of Allah, supplicate (before) Allah that
He should make me one among them. Upon this the Messenger
of Allah (may peace be upon him) said: O Allah, make him
among them. Then stood up a man from the Ansa and said:
Messenger of Allah, pray to Allah that He should make me
one among them. The Messenger of Allah (may peace be upon
him) said: 'Ukkasha has preceded you in this matter.
Abu Huraira reported: The Messenger of Allah (may peace
be upon him) said: Seventy thousand (persons) would enter
Paradise as one group and among them (there would be
people) whom faces would be bright like the moon.
It is reported on the authority of 'Imran that the
Apostle of Allah (may peace be upon him) said: Seventy
thousand people of my Ummah would be admitted into
Paradise without rendering any account. They (the
companions) said: Who would be of those (fortunate
persons)? He (the Holy Prophet) said: Those who do not
cauterise and practise charm, but repose trust in their
Lord, 'Ukkasha then stood up and said: Supplicate (before)
Allah that He should make me one among them. He (the Holy
Prophet) said: Thou art one among them He (the narrator)
said: A man stood up and said: Apostle of Allah,
supplicate (before) Allah that He should make me one among
them. He (the Holy Prophet said: 'Ukkasha has preceded you
(in this matter).
'Imran b. Husain reported: Verily the Messenger of
Allah (may peace be upon him) said: Seventy thousand men
of my Ummah would enter Paradise without rendering
account. They (the companions of the Holy Prophet) said:
Who would be those, Messenger of Allah? He (the Holy
Prophet) said: They would be those who neither practise
charm, not take omens, nor do they cauterise, but they
repose their trust in their Lord.
Abu Hazim narrated it on the authority of Ibn Sa'd that
the Messenger of Allah (may peace be upon him) said:
Seventy thousand persons or seven hundred thousand persons
(Abu Hazim does not remember the exact number) would enter
Paradise holding and supporting one another, and the first
among them would not enter till the last among them would
enter (therein) ; (they would enter simultaneously) and
their faces would be bright like the full moon.
Husain b. 'Abd al-Rahman reported: I was with Sa'id b.
Jubair when he said: Who amongst you saw a star shooting
last night? I said: It was I; then I said: I was in fact
not (busy) in prayer, but was stung by a scorpion (and
that is the reason why I was awake and had a glimpse of
the shooting star). He said: Then what did you do? I said:
I practised charm. He said: What urged you to do this? I
said: (I did this according to the implied suggestion) of
the hadith which al-Shu'ba narrated. He said: What did
al-Shu'ba narrate to you? I said: Buraida b. Husaib
al-Aslami narrated to us. The charm is of no avail except
in case of the (evil influence) of an eye or the sting of
a scorpion. He said: He who acted according to what he had
heard (from the Holy Prophet) acted rightly, but Ibn
'Abbas narrated to us from the Apostle of Allah (may peace
be upon him) that he said: There were brought before me
the peoples and I saw an apostle and a small group (of his
followers) along with him, another (apostle) and one or
two persons (along with him) and (still another) apostle
having no one with him. When a very large group was
brought to me I conceived as if it were my Ummah. Then it
was said to me: It is Moses and his people. You should
look at the horizon, and I saw a very huge group. It was
again said to me: See the other side of the horizon, and
there was (also) a very huge group. It was said to me:
This is your Ummah, and amongst them there were seventy
thousand persons who would be made to enter Paradise
without rendering any account and without (suffering) any
torment. He then stood up and went to his house. Then the
people began to talk about the people who would be
admitted to Paradise without rendering any account and
without (suffering) any torment. Some of them said: They
may be those who (have had the good fortune of living) in
the company of the Messenger of Allah (may peace be upon
him) and some of them said: They be those who were born in
Islam and did not associate anything with Allah. Some
people mentioned other things. Thereupon came forth the
Messenger of Allah (may peace be upon him) before them and
he said: What was that which you were talking about? They
informed him. He said: They are those persons who neither
practise charm, nor ask others to practise it, nor do they
take omens, and repose their trust in their Lord. Upon
this 'Ukkasha b. Mihsan stood up and said: Supplicate for
me that He should make me one among them. Upon this he
(Messenger of Allah) said: Thou are one among them. Then
another man stood up and said: Supplicate before Allah
that He should make me one among them. Upon this he said:
'Ukkisha has preceded you.
Ibn 'Abbas reported: The Messenger of Allah (may peace
be upon him) said: Peoples would be presented to me (on
the Day of Resurrection), and then the remaining part of
the hadith was narrated like the one transmitted by
Hushaim, but he made no mention of the first portion.
Chapter 92: THIS UMMAH (UMMAH OF ISLAM) WOULD
CONSTITUTE HALF OF THE INHABITANTS OF PARADISE
Abdullah b. Mas'ud reported: The Messenger of Allah
(may peace be upon him) addressing us said: Aren't you
pleased that you should constitute one-fourth of the
inhabitants of Paradise? He (the narrator) said: We
glorified (our Lord, i. e. we called aloud Allah-o Akbar,
Allah is the Greatest). He, then, again said: Aren't you
pleased that you should constitute one-third of the
inhabitants of Paradise? He (the narrator) said: We
glorified (our Lord) and he (the Holy Prophet) then again
said: I hope that you would constitute half of the
inhabitants of Paradise and I shall explain to you its
(reason). The believers among the unbelievers would not be
more than a white hair on (the body of a) black ox or a
black hair on (the body of a) white ox.
'Abdullah (b. Mas'ud) reported: We, about forty men,
were with the Messenger of Allah (may peace be upon him)
in a camp when he said: Aren't you pleased that they
should constitute one-fourth of the inhabitants of
Paradise? He (the narrator) said: Yes. He (the Holy
Prophet) again said: Aren't you pleased that you should
constitute one-third of the inhabitants of Paradise? They
said: Yes. Upon this he again said: By Him in Whose Hand
is my life, I hope that you would constitute one-half of
the inhabitants of Paradise and the reason is that no one
would be admitted into Paradise but a believer and you are
no more among the polytheists than as a white hair on the
skin of a black ox or a black hair on the skin of a red
ox.
Abdullah b Mas'ud reported: The Messenger of Allah (may
peace be upon him) addressed us and then supported his
back (by reclining) against a leather tent and said:
Behold, no one but a believing person would enter
Paradise. O Allah, (see) have I conveyed (it not)? 0
Allah, be witness (to it that I have conveyed it). (Then
addressing the companions) he said: Don't you like that
you should constitute one-fourth of the inhabitants of
Paradise? We said: Yes, Messenger of Allah. He again said:
Don't you like that you should constitute one-third of the
inhabitants of Paradise? They said: Yes, Messenger of
Allah. He said: I hope that you would constitute one- half
of the inhabitants of Paradise and you would be among the
peoples of the world, like a black hair on (the body of) a
white ox or like a white hair on the body of a black ox.
Abu Sa'id reported: The Messenger of Allah (may peace
be upon him) said: Allah, the High and Glorious, would
say: O Adam I and he would say: At Thy service, at thy
beck and call, O Lord, and the good is in Thy Hand. Allah
would say: Bring forth the group of (the denizens of)
Fire. He (Adam) would say: Who are the denizens of Hell?
It would be said: They are out of every thousand nine
hundred and ninety-nine. He (the Holy Prophet) said: It is
at this juncture that every child would become
white-haired and every pregnant woman would abort and you
would see people in a state of intoxication, and they
would not be in fact intoxicated but grievous will be the
torment of Allah. He (the narrator) said: This had a very
depressing effect upon them (upon the companions of the
Holy Prophet) and they said: Messenger of Allah, who
amongst us would be (that unfortunate) person (who would
be doomed to Hell)? He said: Good tidings for you, Yajuj
Majuj would be those thousands (who would be the denizens
of Hell) and a person (selected for Paradise) would be
amongst you. He (the narrator) further reported that he
(the Messenger of Allah) again said: By Him in Whose Hand
is thy life, I hope that you would constitute one-fourth
of the inhabitants of Paradise. We extolled Allah and we
glorified (Him). He (the Holy Prophet) again said: BY Him
in Whose Hand is my life, I wish you would constitute
one-third of the inhabitants of Paradise. We extolled
Allah and Glorified (Him). He (the Holy Prophet) again
said: By Him in Whose Hand is my life, I hope that you
would constitute half of the inhabitants of Paradise. Your
likeness among the people is the likeness of a white hair
on the skin of a black ox or a strip on the foreleg of an
ass.
The same hadith has been narrated from A'mash on the
authority of the same chain of transmitters with the
exception of these words: You would be no more among men
(on the Day of Resurrection) but like a white hair on (the
body of) a black ox, or like a black hair on (the body of)
a white ox, and he made no mention of: a strip on the
foreleg of an ass.
EPILOGUE
Before we close the" Kitab-ul-Iman," it seems necessary
to bring a few facts before our readers. This book deals
with the beliefs, i. e. those unseen realities which we have
a strong yearning to comprehend, but which elude the grasp
of our senses.
Every person, who is endowed with consciousness, is
instinctively impelled to know whence he came and where he
would return. What would become of him after crossing the
bar of life? Is the short span of this wordly life the
culmination of all his hopes and desires and nothing remains
after it? These are the questions which agitate the mind of
every man, whether he is a believer or a non-believer,
whether he is a monotheist or a polytheist or an atheist. We
cannot silence the echoes of our souls by simply saying that
nothing can be said with certainty about them. The mind
yearns for definite and satisfactory answers to all of them.
That is what is embedded in our very nature and so long as
we are human beings we cannot afford to ignore them. We
approach scientists for the solution of these spiritual
problems of ours which have a direct bearing on our social
life, but scientists have no definite answers to give since
they are concerned only with observable facts, that is to
say, the optically present source of sensation, which forms
only a fraction of man's life and the vast sea of" unseen
world" lies hidden before them. That is the reason why even
a scientist has to fall back upon chance-a very imortant
admission as to the limits of the so-called scientific
knowledge and the possibility of another knowledge unknown
to science and altogether different from that with the help
of which we observe physical phenomena and their laws.
Moreover, the scientific method cannot help us solve the
problem of" whence" and" whither". There is always an urge
in our hearts to peep across this life hemmed in by space
and time and find out our ultimate destiny. Since science
deals with" actual," with what is here and now, particularly
what can be comprehended with the helpof senses, there is
inherent in science a natural tendency to assure that man,
too, like inanimate matter, is a bubble that bursts and a
vision that fades. If we take this view of man, which is the
inevitable conclusion of the so-called" scientific inquiry,"
the whole of human life in which man plays such a prominent
role becomes a meaningless riddle, for he is denied the
existence of spiritual yearning in him which is nothing but
a sort of cruel joke with man." Life," says Dr Muhammad
Iqbal (Reconstruction of Religious Thought in Islam, pp
50-1)," with its intense feeling of spontaneity constitutes
a centre of indetermination, and thus falls outside, the
domain of necessity... The biologist who seeks a mechanical
explanation of life is led to do so because he confines his
study to the lower forms of life whose behaviour discloses
resemblances to mechanical action. If he studies life as
manifested in himself, i. e., his own mind freely choosing,
rejecting, reflecting, surveying the past and the present,
and dynarnically imagining the future. he is sure to be
convinced of the inadequacy of his mechancal concepts."
The observable facts or, in other words, the physical
entities form only a part of the Reality. On how to know and
comprehend the other parts which concern us more intimately
than the physical entities. science has nothing definite to
say except a meaningful silence which betrays its natural
limitation in solving these vital problems of life.
Psychology, too, is inherently incompetent to comprehend
the unseen Realities of the universe. Life, as we all know.
is a great mystery everrin its biological aspects; how
mysterious it is in its spiritual and moral aspects, we
cannot imagine. Psychology has been-able to grope in the
darkness of unconscious and, ub-conscious chambers and has
not been able to bring into light the secrets of the human
soul." Psychology," says Waiter Leibrecht (Religion and
Culture, p. 33)," can show us what man is not. It cannot
tell us what man, each one of us, is. The legitimate aim of
psychology is the negative, the removal of distortions and
illusions, but not the positive, the full and complete
knowledge of human being." The fact is that human knowledge
and intellect, in spite of their boastful claims, are by
nature so much handicapped that they, unaided by revelation,
cannot in any way comprehend the unseen Realities. What the
intellect at the most can do is to transform the sense-data
into conceptual forms, but it has to depend ultimately upon
experience and is, therefore, subjected to the same
limitations to which the knowledge of pysical sciences is
subjected." The intellect," say Ibn Khaldun, is a correct
scale. Its indications are completely certain and in no way
wrong. However, the intellect should not be used to weigh
such matters as the oneness of God, the Hereafter, the truth
of prophecy, the real character of Divine Attributes, or
anything else that lies beyond the level of the intellect.
That would mean to aspire for the impossible. One might
compare it with a man who sees a scale in which gold is
being weighed, and wants to weigh mountains in it. This (the
fact that it is impossible) does not prove that the
indications of the scale are not true (when it is used for
its proper purpose). However, there is a limit at which
intellect must stop. It cannot go beyond its own level" (The
Muqaddimah, translated by Franz Rosenthal, Vol. III. p. 38).
What a man in the cold regions of an arid intellectualism
can, at his best, infer is only the existence of a Prime
Cause, but to far as His Attributes, His will, His behaviour
with humanity and His Creation, and our relation with Him
are concerned. Intellect has nothing positive to say. It is
at this stage that man instinctively feels the need of an
agency which shoure provide him authentic information about
unseen rmuties of life. This agencv is known as Prophethoud.
The Great Lord, Who has provided man with materiaf resources
for the satisfaction of his macerial needs, has also made
suitable arrangements to acquaint us fully with the Unseen
Realities which our souls yearn to know. This knowledge of
the Unseen is vouchsafed to us through His trusted
Messengers (prophets). This is an immense savour from our
Lord, immeasurably more valuable then the material resources
for, without it, human souls would have suffered the pangs
of privation and would have ultimately died. The Qur'an
says:
All praise is due to Allah. Who guided us to this. And we
would not have found the way if Allah had not guided us.
Certainly the Messengers of our Lord brought the Truth (vii.
43).
Just as the information of the Holy Prophet pertaining to
our worldly life is perfectly correct judged by any
standard, in the same way his revelations concerning the
Unseen. e. g. the Day of Resurrection, Paradise and Hell,
will also be perfectly true. because he As Amin. the
Truthful. We should, however, bear in mind that since we are
living in a world of senses it is, therefore, through
sensory experiences that we comprehend it. A man's mind is
so much hemmed in by space and time and his vision is so
much limited by the material aspects of his life that it is
only through material concepts that his mind is led to the
knowledge of the Unseen. That is the reason why one can
easily find frequent use of metaphors and similes in the
language of the Holy Prophet as be explained the Unseen
Realities of existence. These are not myths, but the Great
undeniable Truths which our souls yearn to know, affirm and
believe. but which our own intelligence fails to comprehend.