It has been narrarted on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
People are subservient to the Quraish: the Muslims among
them being subservient to the Muslims among them, and the
disbelievers among the people being subservient to the
disbelievers among them.
It has been narrated on the authority of Hammam b.
Munabbih who said: This is one of the traditions narrated
by Abu Huraira from the Messenger of Allah (may peace be
upon him) who said: People are subservient to the Quraish:
the Muslims among them being subservient to the Muslims
among them, and the disbelievers among them being
subservient to the disbelievers among them.
It has been narrated on the authority of Jabir b.
'Abdullah that the Messenger of Allah (may peace be upon
him) said: People are the followers of Quraish in good as
well as evil (i. e. in the customs of Islamic as well as
pre-Islamic times).
It has been narrated on the authority of 'Abdullah that
the Messenger of Allah (may peace be upon him) said: The
Caliphate will remain among the Quraish even if only two
persons are left (on the earth),
It has been narrated on the authority of Jabir b.
Samura who said: I joined the company of the Holy Prophet
(may peace be upon him) with my father and I heard him
say: This Caliphate will not end until there have been
twelve Caliphs among them. The narrator said: Then he (the
Holy Prophet) said something that I could not follow. I
said to my father: What did he say? He said: He has said:
All of them will be from the Quraish.
It has been reported on the authority of Jabir b.
Samura who said: I heard the Messenger of Allah (may peace
be upon him) say: The affairs of the people will continue
to be conducted (well) as long as they are governed by
twelve men. Then the Holy Prophet (may peace be upon him)
said words which were obscure to me. I asked my father:
What did the Messenger of Allah (may peace be upon him)
say? He said: All of the (twelve men) will be from the
Quraish.
It has been narrated on the authority of Jabir b.
Samura who said: I heard the Messenger of Allah (may peace
be upon him) say: Islam will continue to be triumphant
until there have been twelve Caliphs. Then the Holy
Prophet (may peace be upon him) said something which I
could not understand. I asked my father: What did he say?
He said: He has said that all of them (twelve Caliphs)
will be from the Quraish.
It has been narrated on the authority of Jabir b.
Samura that the Holy Prophet (may peace be upon him) said:
This order will continue to be dominant until there have
been twelve Caliphs. The narrator says: Then he said
something which I could not understand, and I said to my
father: What did he say? My father told me that he said
that all of them (Caliphs) would be from the Quraish.
It has been reported on the authority of Jabir b.
Samura who said: I went with my father to the Messenger of
Allah (may peeace be upon him) and I heard him say: This
religion would continue to remain powerful and dominant
until there have been twelve Caliphs. Then he added
something which I couldn't catch on account of the noise
of the people. I asked my father: What did he say? My
father said: He has said that all of them will be from the
Quraish.
It has been narrated on the authority of Amir b. Sa'd
b. Abu Waqqas who said: I wrote (a letter) to Jabir b.
Samura and sent it to him through my servant Nafi', asking
him to inform me of something he had heard from the
Messenger of Allah (may peace be upon him). He wrote to me
(in reply): I heard the Messenger of Allah (may peace be
upon him) say on Friday evening, the day on which al-Aslami
was stoned to death (for committing adultery): The Islamic
religion will continue until the Hour has been
established, or you have been ruled over by twelve
Caliphs, all of them being from the Quraish. also heard
him say: A small force of the Muslims will capture the
white palace, the police of the Persian Emperor or his
descendants. I also heard him say: Before the Day of
Judgment there will appear (a number of) impostors. You
are to guard against them. I also heard him say: When God
grants wealth to any one of you, he should first spend it
on himself and his family (and then give it in charity to
the poor). I heard him (also) say: I will be your
forerunner at the Cistern (expecting your arrival).
It has been narrated on the authority of 'Abdullah b. 'Umar
who said: I was present with my father when he was
wounded. People praised him and said: May God give you a
noble recompense! He said: I am hopeful (of God's mercy)
as well as afraid (of His wrath) People said: Appoint
anyone as your successor. He said: Should I carry the
burden of conducting your affairs in my life as well as in
my death? (So far as Caliphate is concerned) I wish I
could acquit myself (before the Almighty) in a way that
there is neither anything to my credit nor anything to my
discredit. If I would appoint my successor, (I would
because) one better than me did so. (He meant Abu Bakr.)
If I would leave You alone, (I would do so because) one
better than me, i. e. the Messenger of Allah (may peace be
upon him), did so. 'Abdullah says: When he mentioned the
Messenger of Allah (may peace be upon him) I understood
that he would not appoint anyone as Caliph.
It has been reported on the authority of Ibn 'Umar who
said: I entered the apartment of (my sister) Hafsa. She
said: Do yoa know that your father is not going to
nominate his successor? I said: He won't do that (i. e. he
would nominate). She said: He is going to do that. The
narrator said: I took an oath that I will talk to him
about the matter. I kept quiet until the next morning,
still I did not talk to him, and I felt as if I were
carryint, a mountain on my right hand. At last I came to
him and entered his apartment. (Seeing me) he began to ask
me about the condition of the people, and I informed him
(about them). Then I said to him: I heard something from
the people and took an oath that I will communicate it to
you. They presume that you are not going to nominate a
successor. If a grazer of camels and sheep that you had
appointed comes back to you leaving the cattle, you will
(certainly) think that the cattle are lost. To look after
the people is more serious and grave. (The dying Caliph)
was moved at my words. He bent his head in a thoughtful
mood for some time and raised it to me and said: God will
doubtlessly protect His religion. If I do not nominate a
successor (I have a precedent before me), for the
Messenger of Allah (may peace be upon him) did not
nominate his successor. And if I nominate one (I have a
precedent), for Abu Bakr did nominate. The narrator (Ibn
Umar) said: By God. when he mentioned the Messenger of
Allah (may peace be upon him) and Abu Bakr, I (at once)
understood that he would not place anyone at a par with
the Messenger of Allah (may peace be upon him) and would
not nominate anyone.
Chapter 3: PROHIBITION OF A DESIRE FOR A POSITION
OF AUTHORITY AND COVETOUSNESS THEREOF
It has been reported on the authority of 'Abd al-Rahman
b. Samura who said: The Messenger of Allah (may peace be
upon him) said to me: 'Abd al-Rahman, do not ask for a
position of authority, for if you are granted this
position as a result of your asking for it, you will be
left alone (without God's help to discharge the
responsibilities attendant thereon), and it you are
granted it without making any request for it, you will be
helped (by God in the discharge of your duties).
It has been narrated by Abu Musa who said: Two of my
cousins and I entered the apartment of the Holy Prophet
(may peace be upon him). One of them said: Messenger of
Allah, appoint us rulers of some lands that the Almighty
and Glorious God has entrusted to thy care. The other also
said something similar. He said: We do not appoint to this
position one who asks for it nor anyone who is covetous
for the same.
It has been reported on the authority of Abu Musa who
said: I went to the Holy Prophet (may peace be upon him)
and with me were two men from the Ash'ari tribe. One of
them was on my right hand and the other on my left. Both
of them made a request for a position (of authority) while
the Holy Prophet (may peace be upon him) was brushing his
teeth with a tooth-stick. He said (to me): Abu Musa (or
'Abdullah b. Qais), what do you say (about the request
they have made)? I said: By God Who sent thee on thy
mission with truth, they did not disclose to me what they
had in their minds, and I did not know that they would ask
for a position. The narrator says (while recalling this
hadith): I visualise as if I were looking at the miswak of
the Holy Prophet (may peace be upon him) between his lips.
He (the Holy Prophet) said: We shall not or shall never
appoint to the public offices (in our State) those who
with to have them, but you may go, Abu Musa (or Abdullah
b. Qais) (to take up your assignment). He sent him to
Yemen as governor. then he sent Mu'adh b. jabal in his
wake (to help him in the discharge of duties). When Mu'adh
reached the camp of Abu Musa, the latter (received him
and) said: Please get yourself down; and he spread for him
a mattress, while there was a man bound hand and foot as a
prisoner. Mu'adh said: Who is this? Abu Musa said: He was
a Jew. He embraced Islam. Then he reverted to his false
religion and became a Jew. Mu'adh said: I won't sit until
he is killed according to the decree of Allah and His
Apostle (may peace be upon him) (in this case). Abu Musa
said: Be seated. It will be done. He said: I won't sit
unless he is killed in accordance with the decree of Allah
and His Apostle (may peace be upon him). He repeated these
words thrice. Then Abu Musa ordered him (to be killed) and
he was kilied. Then the two talked of standing in prayer
at night. One of them, i. e. Mu'adh, said: I sleep (for a
part of the night) and stand in prayer (for a part) and I
hope that I shall get the same reward for steeping as I
shall get for standing (in prayer).
Chapter 4: UNDESIRABILITY OF GETTING A POSITION
OF AUTHORITY WITHOUT NECESSITY
It has been narrated on the authority of Abu Dharr who
said: I said to the Holy Prophet (may peace be upon him):
Messenger of Allah, will you not appoint me to a public
office? He stroked my shoulder with his hand and said: Abu
Dharr, thou art weak and authority is a trust. and on the
Day of judgment it is a cause of humiliation and
repentance except for one who fulfils its obligations and
(properly) discharges the duties attendant thereon.
It has been reported on the authority of Abu Dharr that
the Messenger of of Allah (may peace be upon him) said:
Abu Dharr, I find that thou art weak and I like for thee
what I like for myself. Do not rule over (even) two
persons and do not manage the property of an orphan.
Chapter 5: THE MERITS OF A JUST RULER AND THE
DEMERITS OF A TYRANT RULER
It has been narrated on the authority of 'Abdullah b. 'Umar
that the Messenger of Allah (may peace be upon him) said:
Behold! the Dispensers of justice will be seated on the
pulpits of light beside God, on the right side of the
Merciful, Exalted and GlorioUS. Either side of the Being
is the right side both being equally mrneritorious. (The
Dispensers of justice are) those who do justice in their
rules, in matters relating to their families and in all
that they undertake to do.
It has been reported on the authority of Abd al-Rahman
b. Shumasa who said: I came to A'isha to inquire something
from her. She said: From which people art thou? I said: I
am from the people of Egypt. She said: What was the
behaviour of your governor towards you in this war of
yours? I said: We did not experience anything bad from
him. If the camel of a man from us died, he would bestow
on him a camel. If any one of us lost his slave, he would
give him a slave. If anybody was in need of the basic
necessities of life, he would provide them with
provisions. She said: Behold! the treatment that was meted
out to my brother, Muhammad b. Abu Bakr, does not prevent
me from telling you what I heard from the Messenger of
Allah (may peace be upon him). He said in this house of
mine: O God, who (happens to) acquire some kind of control
over the affairs of my people and is hard upon them-be
Thou hard upon him, and who (happens to) acquire some kind
of control over the affairs of my people and is kind to
them-be Thou kind to him.
It has been narrated on the authority of Ibn 'Umar that
the Holy Prophet (May be upon him) said: Beware. every one
of you is a shepherd and every one is answerable with
regard to his flock. The Caliph is a shepherd over the
people and shall be questioned about his subjects (as to
how he conducted their affairs). A man is a guardian over
the members of his family and shal be questioned about
them (as to how he looked after their physical and moral
well-being). A woman is a guardian over the household of
her husband and his children and shall be questioned about
them (as to how she managed the household and brought up
the children). A slave is a guardian over the property of
his master and shall be questioned about it (as to how he
safeguarded his trust). Beware, every one of you is a
guardian and every one of you shall be questioned with
regard to his trust.
This hadith has been transmitted on the authority of
Ibn 'Umar, but there is (a slight change of wording) in
the hadith transmitted through Zuhri that he said:" I
think that he (the narrator) said: The man is a custodian
of the wealth of his father, and he would be answerable
for what is in his custody."
It has been narrated on the authority of Hasan who
said: Ubaidullah b Ziyad visited Ma'qil b. Yasir al-Muzani
in his last iliness. Ma'qil said (to him): I am narrating
to you a tradition I heard from the Messenger of Allah
(may peace be upon him). If I knew that I am to survive
this illness. I would, not narrate it to you. I heard the
Messenger of Allah (may peace be upon him) say: If God
appointed anyone ruler over a people and he died while he
was still treacherous to his people, God would forbid his
entry into Paradige.
It has been narrated through a different chain of
transmitters on the authority of Hasan who said: Ibn,
Ziyad paid a visit to Ma'qil b. Yasir who was seriously
ill. Here follows the same tradition as has gone before
with the addition that Ibn Ziyad asked: Why didn't you
narrate this tradition to me before this day? Ma'qil
reprimanded him and said: I did not narrate it to you or I
was not going to narrate it to you.
It has been narrated on the authority of Abu Malik that
Ubaidullah b. Ziyad visited Ma'qil b. Yaser in the
latter's illness. Ma'qil said to him: I am narrating to
you a tradition. If I were not at death's door, I would
not narrate it to you. I heard the Messenger of Allah (may
peace he upon him) say: A ruler who, having obtained
control over the affairs of the Muslims, does not strive
for their betterment and does not serve them sincerely
shall not enter Paradise with them.
It has been narrated on the authority of Abu al-Aswad
who said: My father related to me that Ma'qil b. Yasir
fell ill. 'Ubaidullah b. Ziyad called on him to inquire
after his health. Here follows the tradition as narrated
by Hasan from Ma'qil.
It has been narrated on the authority of Hasan that
A'idh b. 'Amr who was one of the Companions of the
Messenger of Allah (may peace be upon him) called on 'Ubaidullah
b. Ziyad and said (to him): O my son, I have heard the
Messenger of Allah (may peace be upon him) say: The worst
of guardians is the cruel ruler. Beware of being one of
them. Ubaidullah said (to him out of arrogance): Sit you
down. You are from the chaff of the Companions of Muhammad
(may peace be upon him). A'idh said: Was there worthless
chaff among them? Such worthless chaff appeared after them
and among other people.
Chapter 6: MISAPPROPRIATION OF BOOTY IS A SERIOUS
OFFENCE
It has been narrated on the authority of Abu Huraira
who said: One day the Messenger of Allah (may peace be
upon him) stood among us (to deliver a sermon). He talked
about the misappropriation of booty, and declared it to be
a serious matter and a grave sin. Then he said: I
shouldn't find that any of you should come on the Day of
Judgment with a growling camel mounted on his neck, and
should appeal to me for help saying:" Messenger of Allah,
help me." and I should say: I have no authority to help
you; I already communicated to you. I shouldn't find that
any of you should come on the Day of Judgment with a
bleating ewe mounted on his neck, and he should say to
me:" Messenger of Allah, help me," and I should say: I
have no authority to help you; I conveyed to you. I
shouldn't find that one of you should come on the Day of
Judgment with a Person crying loudly mounted on his neck,
and he should say to me:" Messenger of Allah, help me,"
and I should say: I have no authority to help you; I
conveyed to you. I shouldn't find that any one of you
should come on the Day of Judgment with fluttering clothes
wrapped round his neck and he should say to me:" Messenger
of Allah, help me," and I should say: I have no authority
to help you; I conveyed to you. I shouldn't find that any
of you should come on the Day of Judgment with a heap of
gold and silver placed on his neck and he should say to
me:" Messenger of Allah, help me." and I should say: I
have no authority to help you; I already conveyed to you
(the warning from the Almighty).
It has been narrated on the authority of Abu Humaid
as-Sa'idi who said: The Messenger of Allah (may peace be
upon him) appointed a man from the Asad tribe who was
called Ibn Lutbiyya in charge of Sadaqa (i. e. authorised
hign to receive Sadaqa from the people on behalf of the
State. When he returned (with the collictions), he said:
This is for you and (this is mine as) it was presented to
me as a gift. The narrator said: The Messenger of Allah
(may peace be upod him) stood on the pulpit and praised
God and extolled Him. Then he said: What about a State
official whom I give an assignment and who (comes and)
says: This is for you and this has been presented to me as
a gift? Why didn't he remain in the house of his father or
the house of his mother so that he could observe whether
gifts were presented to him or not. By the Being in Whose
Hand is the life of Muhammad, any one of you will not take
anything from it but will bring it on the Day of Judgment,
carrying on his neck a camel that will be growling, or a
cow that will be bellowing or an ewe that will be
bleating. Then he raised his hands so that we could see
the whiteness of his armpits. Then he said twice: O God, I
have conveyed (Thy Commandments).
It has been reported on the authority of Abu Humaid
as-Sa'idi who said: The Holy Prophet (may peace be upon
him) appointed Ibn Lutbiyya, a man from the Azd tribe, in
charge of Sadaqa (authorising him to receive gifts from
the people on behalf of the State). He came with the
collectio, gave it to the Holy Prophet (may peace be upon
him). and said: This wealth is for you and this is a gift
presented to me. The Holy Prophet (may peace be upon him)
said to him: Why didn't you remain in the house of your
father and your mother to see whether gifts were presented
to you or not. Then he stood up to deliver a sermon. Here
follows the tradition like the tradition of Sufyan.
It has been reported on the authority of Abu Humaid
as-Sa'idi who said: The Messenger of Allah (may peace be
upon him) appointed a man from the Azd tribe. called Ibn
al-, Utbiyya, in charge of Sadaqat to be received from
Banu Sulaim. When he came (back), the Messenger of Allah
(may peace be upon him) asked him to render his account.
He said: This wealth is for you (i. e. for the public
treasury) and this is a gift (presented to me). The
Messenger of Allah (may peace be upon him) said: You
should have remained in the house of your father and your
mother, until your gift came to you if you spoke the
truth; then he addressed us. He praised God and extolled
Him, and afterwards said: I appoint a man from you to a
responsible post sharing with the authority that God has
entrusted to me, and he comes to me saying: This wealth is
for you (i. e. for the public treasury) and this is a gift
presented to me. Why did he not remain in the house of his
father and his mother and his gift came to him, if he was
truthful? By God, any one of you will not take anything
from (the public funds) without any justification, but
will meet his Lord carrying it on himself on the Day of
judgment. I will recognise any one of you meeting Allah
and carrying a growling camel, or a cow bellowing or a
goat bleating. Then he raised his hands so high that
whiteness of his armpits could be seen. Then he said: O my
Lord, I have conveyed (Thy Commandments). The narrator
says: My eyes saw (the Holy Prophet standing in that pose)
and my ears heard (what he said).
It has been narrated on the authority of Abu Humaid
as-Sa'idi that the Messenger of Allah (may peace be upon
him) appointed a man in charge of Sadaqa (authorising him
to receive charity from the people on behalf of the
State). He came (back to the Holy prophet) with a large
number of things and started saying: This is for you and
this has been presented to me as a gift. Here follows the
tradition that has gone before except that 'Urwa (one of
the narrators in the chain of transmitters) asked Abu
Humaid: Did you hear it from the Messenger of Allah
(himself) (may peace be upon him)? He replied: My ears
heard it from his mouth.
It has been reported on the authority of 'Adi b. 'Amira
al-Kindi who said: I heard the Messenger of Allah (may
peace be upon him) say: Whoso from you is appointed by us
to a position of authority and he conceals from us a
needle or something smaller than that, it would be
misappropriation (of public funds) and will (have to)
produce it on the Day of Judgment. The narrator says: A
dark-complexioned man from the Ansar stood up-I can
visualise him still-and said: Messenger of Allah, take
back from me your assignment. He said: What has happened
to you? The man said: I have heard you say so and so. He
said: I say that (even) now: Whoso from you is appointed
by as to a position of authority, he should bring
everything, big of small, and whatever he is given
therefrom he should take, and he should restrain himself
from taking that which is forbidden.
It has been narrated on the authority of Ibn Juraij
that the Qur'anic injunction:" 0 you who believe, obey
Allah, His Apostle and those in authority from amongst
You" (iv. 59) -was revealed in respect of 'Abdullah b.
Hudhafa b. Qais b. Adi al-Sahmi who was despatched by the
Holy Prophet (may peace be upon him) as leader of a
military campaign. The narrator said: He was informed of
this fact by Ya'la b. Muslim who was informed by Sa'id b.
Jubair who in turn was informed by Ibn Abbas.
It has been narrated on the authority of Abu Huraira
that the Holy prophet (may peace be upon him) said: Whoso
obeys me obeys God, and whoso disobeys me disobeys God.
Whoso obeys the commander (appointed by me) obeys me, and
whoso disobeys the commander disobeys me. The same
tradition transmitted by different persons omits the
portion: And whose disobeys the commander disobeys me.
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
Whoso obeys me obeys God; and whose disobeys me disobeys
God. Whoso obeys my commander obeys me, and whoso disobeys
my commander disobeys me.
According to one version of the tradition, the
Messenger of Allah (may peace be upon him) said: Whoso
obeys the commander. He did not say:" My commander."
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
It is obligatory for you to listen to the ruler and obey
him in adversity and prosperity, in pleasure and
displeasure, and even when another person is given (rather
undue) preference over you.
It has been narrated on the authority of Abu Dharr who
said: My friend (i. e. the Holy Prophet) advised me to
listen (to the man in position of authority) and obey
(him) even if he were a slave maimed (and disabled).
It has been narrated on the authority of Yahya b.
Husain who learnt the tradition from his grandmother. She
said that she heard the Holy Prophet (may peace be upon
him) delivering his sermon on the occasion of the Last
Pilgrimage. He was saying: If a slave is appointed over
you and he conducts your affairs according to the Book of
Allah, you should listen to him and obeey (his orders).
Another version of the tradition does not qualify the
slave with the epithets" maimed,"" an Abyssinian" but
makes the addition:" I have heard the Holy Prophet (may
peace be upon him) (say this) at Mina or 'Arafat."
It has been narrated on the authority of Yahya b.
Husain who learnt the tradition from his grandmother. Umm
Husain. He said': I heard her say: I performed
Hajjat-ul-Wada' in the company of the Messenger of Allah
(may peace be upon him). He said a lot of things (on this
occasion). Then I heard him say: If a maimed slave is
appointed a commander over you the narrator says: I think
she said:" a black stave" who leads you according to the
Book of Allah, then listen to him and obey him.
It has been narrated on the authority of Ibn 'Umar that
the Holy Prophet (may peace be upon him) said: It is
obligatory upon a Muslim that he should listen (to the
ruler appointed over him) and obey him whether he likes it
or not, except that he is ordered to do a sinful thing. If
he is ordered to do a sinful act, a Muslim should neither.
listen to him nor should he obey his orders.
It has been narrated on the authority of Abu 'Abd
al-Rahman from 'Ali that the Messenger of Allah (may peace
be upon him) sent a force (on a mission) and appointed
over them a man. He kindled a fire and said: Enter it.
Some people made up their minds to enter it (the fire),
(carrying out the order of their commander), but the
others said: We fled from the fire (that's why we have
come into the fold of Islam). The matter was reported to
the Messenger of Allah (may peace be upon him). He said to
those who Contemplated entering (the fire at the order of
their commander): If you had entered it, you would have
remained there until the Day of Judgment. He commanded the
act of the latter group and said: There is no submission
in matters involving God's disobedience or displeasure.
Submission is obligatory only in what is good (and
reasonable).
It has been narrated on the authority of 'All who said:
The Mersenger of Allah (may peace be upon him) sent an
expeditionand appointed over the Mujahids a man from the
Ansar. (While making the appointment), he ordered that his
work should be listened to and obeyed. They made him angry
in a matter. He said: Collect for me dry wood. They
collected it for him. Then he said: Kindle a fire. They
kindled (the fire). Then he said: Didn't the Messenger of
Allah (may peace be upon him) order you to listen to me
and obey (my orders)? They said: Yes. He said: Enter the
fire. The narrator says: (At this), they began to look at
one another and said: We fled from the fire to (find
refuge with) the Messenger of Allah (may peace be upon
him) (and now you order us to enter it). They stood quiet
until his anger cooled down and the fire went out. When
they returned, they related the incident to the Messenger
of Allah (may peace be upon him). He said: If they had
entered it, they would not have come out. Obedience (to
the commander) is obligatory only in what is good.
It has been narrated on the authority of" Ubida who
learnt the tradition from his father who, in turn, learnt
it from his own father. 'Ubada's grandfather said: The
Messenger of Allah (may peace be upon him) took an oath of
allegiance from us on our listening to and obeying the
orders of our commander in adversity and prosperity, in
pleasure and displeasure (and even) when somebody is given
preference over us, on our avoiding to dispute the
delegation of powers to a person deemed to be a fit
recipient thereof (in the eye of one who delegates it) and
on our telling the truth in whatever position we be
without fearing in the matter ef Allah the reproach of the
reproacher.
It has been narrated on the authority of Junida b. Abu
Umayya who said: We called upon 'Ubada b. Samit who was
ill and said to him: May God give you health I Narrate to
us a tradition which God may prove beneficial (to us) and
which you have heard from the Messenger of Allah (may
peace be upon him). He said: The Messenger of Allah (may
peace be upon him) called us and we took the oath of
allegiance to him. Among the injunctions he made binding
upon us was: Listening and obedience (to the Amir) in our
pleasure and displeasure, in our adversity and prosperity,
even when somebody is given preference over us, and
without disputing the delegation of powers to a man duly
invested with them (Obedience shall be accorded to him in
all circumstances) except when you have clear signs of his
disbelief in (or disobedience to) God-signs that could be
used as a conscientious justification (for non-compliance
with his orders).
Chapter 9: WHEN A RULER ENJOINS GOD-CONSCIOUSNESS
AND DOES JUSTICE, HE WILL HAVE A (GREAT) REWARD
It has been narrated on the authority of Abu Huraira
that the Prophet of Allah (may peace be upon him) said: A
commander (of the Muslims) is a shield for them. They
fight behind him and they are protected by (him from
tyrants and aggressors). If he enjoins fear of God, the
Exalted and Glorious, and dispenses justice, there will be
a (great) reward for him; and if he enjoins otherwise, it
redounds on him.
Chapter 10: FULFILMENT OF THE COVENANT MADE WITH
THE CALIPHS IS IMPERATIVE. THE CALIPH TO WHOM ALLEGIANCE IS
SWORN IN THE FIRST INSTANCE HAS AN ESTABLISHED SUPREMACY
OVER THOSE WHO ASSUME POWERS LATER
It has been narrated by Abu Huraira that the Holy
Prophet (may pceace be upon him) said: Banu Isra'il were
ruled over by the Prophets. When one Prophet died, another
succeeded him; but after me there is no prophet and there
will be caliphs and they will be quite large in number.
His Companions said: What do you order us to do (in case
we come to have more than one Caliph)? He said: The one to
whom allegiance is sworn first has a supremacy over the
others. Concede to them their due rights (i. e. obey
them). God (Himself) will question them about the subjects
whom He had entrusted to them.
It has been narrated on the authority of 'Abdullah who
said: The Messenger of Allah (may peace be upon him) said:
After me there will be favouritism anad many things that
you will not like. They (his Companions) said: Messenger
of Allah, what do you order that one should do it anyone
from us has to live through such a time? He said: You
should discharge your own responsibility (by obeying your
Amir), and ask God to cuncede your right (by guiding the
Amir to the right path or by replacing him by one more
just and God-fearing).
It has been narrated on the authority of 'Abd al-Rahman
b. Abd Rabb al-Ka'ba who said: I entered the mosque when
'Abdullah b. 'Amr b. al-'As was sitting in the shade of
the Ka'ba and the people had gathered around him. I betook
myself to them and sat near him. (Now) Abdullah said: I
accompanied the Messenger of Allah (may peace be upon him)
on a journey. We halted at a place. Some of us began to
set right their tents, others began to compete with one
another in shooting, and others began to graze their
beasts, when an announcer of the Messenger of Allah (may
peace be upon him) announced that the people should gather
together for prayer, so we gathered around the Messenger
of Allah (may peace be upon him). He said: It was the duty
of every Prophet that has gone before me to guide his
followers to what he knew was good for them and warn them
against what he knew was bad for them; but this Umma of
yours has its days of peace and (security) in the
beginning of its career, and in the last phase of its
existence it will be afflicted with trials and with things
disagreeable to you. (In this phase of the Umma), there
will be tremendous trials one after the other, each making
the previous one dwindle into insignificance. When they
would be afflicted with a trial, the believer would say:
This is going to bring about my destruction. When at (the
trial) is over, they would be afflicted with another
trial, and the believer would say: This surely is going to
be my end. Whoever wishes to be delivered from the fire
and enter the garden should die with faith in Allah and
the Last Day and should treat the people as he wishes to
be treated by them. He who swears allegiance to a Caliph
should give him the piedge of his hand and the sincerity
of his heart (i. e. submit to him both outwardly as well
as inwardly). He should obey him to the best of his
capacity. It another man comes forward (as a claimant to
Caliphate), disputing his authority, they (the Muslims)
should behead the latter. The narrator says: I came close
to him ('Abdullah b. 'Amr b. al-'As) and said to him: Can
you say on oath that you heard it from the Messenger of
Allah (may peace be upon him)? He pointed with his hands
to his ears and his heart and said: My ears heard it and
my mind retained it. I said to him: This cousin of yours,
Mu'awiya, orders us to unjustly consume our wealth among
ourselves and to kill one another, while Allah says:" O ye
who believe, do not consume your wealth among yourselves
unjustly, unless it be trade based on mutual agreement,
and do not kill yourselves. Verily, God is Merciful to
you" (iv. 29). The narrator says that (hearing this)
Abdullah b. 'Amr b. al-As kept quiet for a while and then
said: Obey him in so far as he is obedient to God; and
diqobey him in matters involving disobedience to God.
It has been narrated on the authority of 'Abd Rabb
al-Ka'ba as-Sa'idl who said: I saw a group of people near
the Ka'ba.... Then he narrated the tradition as narrated
by A'mash.
Chapter 11: PATIENCE AT THE TYRANNY OF THE
GOVERNORS AND THEIR UNDUE PREFERENCES
It has been narrated on the authority of Usaid b.
Hudair that a man from the Ansar took the Messenger of
Allah (may peace be upon him) aside and said to him: Will
you not appoint me governor as you have appointed so and
so? He (the Messenger of Allah) said: You will surely come
across preferential treatment after me, so you should be
patient until you meet me at the Cistern (Haud-i-Kauthar).
This tradition has been narrated on the same authority
through a different chain of transmitters. Another version
of the tradition narrated on the authority of Shu'ba does
not include the words:" He took the Messenger of Allah
(may peace be upon him) aside."
Chapter 12: OBEDIENCE TO BE SHOWN TO THE
(CALIPHS) EVEN IF THEY WITHHOLD THE PEOPLE'S DUE RIGHTS
It has been narrated on the authority of Alqama b.
Wai'l al-Hadrami who learnt the tradition from his father.
The latter said: Salama b. Yazid al-ju'afi asked the
Messenger of Allah (may peace be upon him): Prophet of
Allah, what do you think if we have rulers who rule over
us and demand that we discharge our obligations towards
them, but they (themselves) do not discharge their own
responsibilities towards us? What do you order us to do?
The Messenger of Allah (may peace be upon him) avoided
giving any answer. Salama asked him again. He (again)
avoided giving any answer. Then he asked again-it was the
second time or the third time-when Ash'ath b. Qais
(finding that the Holy Prophet was unnecessarily being
pressed for answer) pulled him aside and said: Listen to
them and obey them, for on them shall he their burden and
on you shall be your burden.
It has been narrated through a different chain of
transmitters. on the authority of Simak who said: Ash'ath
b. Qais pulled him (Salama b. Yazid) when the Messenger of
Allah (may peace be upon him) said: Listen to them and
obey them, for on them shall be the burden of what tney do
and on you shall be the burden of what you do.
Chapter 13: INSTRUCTION TO STICK TO THE MAIN BODY
OF THE MUSLIMS IN THE TIME OF TRIALS AND WARNING AGAINST
THOSE INVITING PEOPLE TO DISBELIEF
It has been narrated on the authority of Hudhaifa b.
al-Yaman who said: People used to ask the Messenger of
Allah (may peace be upon him) about the good times, but I
used to ask him about bad times fearing lest they overtake
me. I said: Messenger of Allah, we were in the midst of
ignorance and evil, and then God brought us this good
(time through Islam). Is there any bad time after this
good one? He said: Yes. I asked: Will there be a good time
again after that bad time? He said: Yes, but therein will
be a hidden evil. I asked: What will be the evil hidden
therein? He said: (That time will witness the rise of) the
people who will adopt ways other than mine and seek
guidance other than mine. You will know good points as
well as bad points. I asked: Will there be a bad time
after this good one? He said: Yes. (A time will come) when
there will be people standing and inviting at the gates of
Hell. Whoso responds to their call they will throw them
into the fire. I said: Messenger of Allah, describe them
for us. He said: All right. They will be a people having
the same complexion as ours and speaking our language. I
said: Messenger of Allah, what do you suggest if I happen
to live in that time? He said: You should stick to the
main body of the Muslims and their leader. I said: If they
have no (such thing as the) main body and have no leader?
He said: Separate yourself from all these factions, though
you may have to eat the roots of trees (in a jungle) until
death comes to you and you are in this state.
It his been narrated through a different chain of
transmitters, on the authority of Hudhaifa b. al-Yaman who
said: Messenger of Allah, no doubt, we had an evil time
(i. e. the days of Jahiliyya or ignorance) and God brought
us a good time (i. e. Islamic period) through which we are
now living Will there be a bad time after this good time?
He (the Holy Prophet) said: Yes. I said: Will there be a
good time after this bad time? He said: Yes. I said: Will
there be a bad time after good time? He said: Yes. I said:
How? Whereupon he said: There will be leaders who will not
be led by my guidance and who will not adopt my ways?
There will be among them men who will have the hearts of
devils in the bodies of human beings. I said: What should
I do. Messenger of Allah, if I (happen) to live in that
time? He replied: You will listen to the Amir and carry
out his orders; even if your back is flogged and your
wealth is snatched, you should listen and obey.
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
One who defected from obedience (to the Amir) and
separated from the main body of the Muslims-if he died in
that state-would die the death of one belonging to the
days of Jahiliyya (i. e. would not die as a Muslim). One
who fights under the banner of a people who ate blind (to
the cause for which they are fighting. i. e. do not know
whether their cause is just or otherwise), who gets flared
up with family pride, calls, (people) to fight for their.
family honour, and supports his kith and kin (i. e. fignts
not for the cause of Allah but for the sake of this family
or tribe) -if he is killed (in this fight), he dies as one
belonging to the days of Jhiliyya. Whoso attacks my Umma
(indiscriminately) killing the righteous and the wicked of
them, sparing not (even) those staunch in faith and
fulfilling not his promise made with those who have been
given a pledge of security-he has nothing to do with me
and I have nothing to do with him.
It has been narrated (through a different chain of
transmitters) on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: Who
defected from obedience (to the Amir) and separated from
the main body of the Muslim-then he died in that
state-would die the death of one belonging to the days of
Jahillyya. And he who is killed under the banner of a man
who is blind (to the cause for which he is fighting), who
gets flared up with family pride and fights for his
tribe-is not from my Umma, and whoso from my followers
attacks my followers (indiscriminately) killing the
righteous and the wicked of them, sparing not (even) those
staunch in faith and fulfilling not his obligation towards
them who have been given a pledge (of security), is not
from me (i. e. is not my follower).
It has been narrated on the authority of Ibn 'Abbas
that the messenger of Allah (may peace be upon him) said:
One who found in his Amir something which he disliked
should hold his patience, for one who separated from the
main body of the Muslims even to the extent of a handspan
and then he died would die the death of one belonging to
the days of Jahiliyya.
It has been narrated (through a different chain of
transmitters) on the authority of Ibn Abbas that the
Messenger of Allah (may peace be upoh him) said: One who
dislikes a thing done by his Amir should be patient over
it, for anyone from the people who withdraws (his
obedience) from the government, even to the extent of a
handspan and died in that conditions, would die the death
of one belonging to the days of jahilliyya.
It has been narrated on the authority of Ibn 'Abdullah
al-Bajali that the Messenger of Allah (may peace be upon
him) said: One who is killed under the banner of a man who
is blind (to his just cause), who raises the slogan of
family or supports his own tribe, dies the death of one
belonging to the days of Jahiliyya.
It has been reported on the authority of Nafi, that
'Abdullah b. Umar paid a visit to Abdullah b. Muti' in the
days (when atrocities were perpetrated on the People Of
Medina) at Harra in the time of Yazid b. Mu'awiya. Ibn
Muti' said: Place a pillow for Abu 'Abd al-Rahman (family
name of 'Abdullah b. 'Umar). But the latter said: I have
not come to sit with you. I have come to you to tell you a
tradition I heard from the Messenger of Allah (may peace
be upon him). I heard him say: One who withdraws his band
from obedience (to the Amir) will find no argument (in his
defence) when he stands before Allah on the Day of
Judgment, and one who dies without having bound himself by
an oath of allegiance (to an Amir) will die the death of
one belonging to the days of Jahillyya.
It has been narrated on the authority of Abu 'Umar that
he visited Ibn Muti', and related from the Holy Prophet
(may peace be upon him) the tradition that has gone
before.
It has been narrated on the authority of 'Arfaja who
said: I have heard the Messenger of Allah (may peace be
upon him) say: Different evils will make their appearance
in the near future. Anyone who tries to disrupt the
affairs of this Umma while they are united you should
strike him with the sword whoever he be. (If remonstrance
does not prevail with him and he does not desist from his
disruptive activities, he is to be killed.)
It has been narrated (through a still different chain
of transmitters) on the Same authority (i. e. 'Arfaja) who
said similarly-but adding:" Kill all of them." I heard the
Messenger of Allah (may peace be upon him) say: When you
are holding to one single man as your leader, you should
kill who seeks to undermine your solidarity or disrupt
your unity.
Chapter 15: WHEN THE OATH OF ALLEGIANCE HAS BEEN
OBTAINED FOR TWO CALIPHS
It has been narrated on the authority of Aba Sa'id
al-Khudri that the Messenger of Allah (may peace be upon
him) said: When oath of allegiance has been taken for two
caliphs, kill the one for whom the oath was taken later.
Chapter 16: JUSTIFICATION FOR HATING THE AMIRS
FOR VIOLATING THE LAWS OF THE SHARI'AH
It has been narrated on the authority of Umm Salama
that the Messenger of Allah (may peace be upon him) said:
In the near future there will be Amirs and you will like
their good deeds and dislike their bad deeds. One who sees
through their bad deeds (and tries to prevent their
repetition by his band or through his speech), is absolved
from blame, but one who hates their bad deeds (in the
heart of his heart, being unable to prevent their
recurrence by his hand or his tongue), is (also) fafe ( so
far as God's wrath is concerned). But one who approves of
their bad deeds and imitates them is spiritually ruined.
People asked (the Holy Prophet): Shouldn't we fight
against them? He replied: No, as long as they say their
prayers.
It has been narrated (through a different chain of
tmnamitters) on the authority of Umm Salama (wife of the
Holy Prophet) that he said: Amirs will be appointed over
you, and you will find them doing good as well as bad
deeds. One who hates their bad deeds is absolved from
blame. One who disapproves of their bad deeds is (also)
safe (so far as Divine wrath is concerned). But one who
approves of their bad deeds and imitates them (is doomed).
People asked: Messenger of Allah, shouldn't we fight
against them? He replied: No, as long as they say their
prayer. (" Hating and disapproving" refers to liking and
disliking from the heart.)
Another version of the tradition narrated on the same
authority attributes the same words to the Messenger of
Allah (may peace be upon him) except that it replaces
kariha with ankhara and vice versa.
Another version omits a portion at the end of the
tradition-a portion which begins with man radiya wa taba
and ends with the last word of the tradition.
It has been narrated on the authority of 'Auf b. Malik
that the Messenger of Allah (may peace be upon him) said:
The best of your rulers are those whom you love and who
love you, who invoke God's blessings upon you and you
invoke His blessings upon them. And the worst of your
rulers are those whom you hate and who hate you and whom
you curse and who curse you. It was asked (by those
present): Shouldn't we overthrow them with the help of the
sword? He said: No, as long as they establish prayer among
you. If you then find anything detestable in them. You
should hate their administration, but do not withdraw
yourselves from their obedience.
It has been narrated on the authority of Auf b. Malik
al-Ashja'i who said that he heard the Messenger of Allah
(may peace be upon him) say: The best of your rulers are
those whom you love and who love you, upon whom you invoke
God's blessings and who invoke His blessing upon you. And
the worst of your rulers are those whom you hate and who
hate you, who curse you and whom you curse. (Those
present) said: Shouldn't we overthrow them at this? He
said: No, as long as they establish prayer among you. No,
as long as they establish prayer among you. Mind you! One
who has a governor appointed over him and he finds that
the governor indulges in an act of disobedience to God, he
should condemn the governor's act, in disobedience to God,
but should not withdraw himself from his obedience. Ibn
Jabir said: Ruzaiq narrated to me this hadith. I asked
him: Abu Miqdam, have you heard it from Muslim b. Qaraza
or did he describe it to you and he heard it from 'Auf (b.
Malik) and he transmitted this tradition of Allah's
Messenger (may peace be upon him)? Upon this Ruzaiq sat
upon his knees and facing the Qibla said: By Allah,
besides Whom there is no other God, I heard it from Muslim
b. Qaraza and he said that te had heard it from Auf (b.
Malik) and he said that he had heard it from the Messenger
of Allah (may peace be upon him).
The above tradition has been narrated through a
different chain of transmitters.
Chapter 18: IT IS GOOD ON THE PART OF A LEADER TO
TAKE THE OATH OF ALLEGIANCE FROM HIS FORCES WHEN INTENDING
TO FIGHT AND AN ACCOUNT OF THE ALLEGIANCE OF GOD'S PLEASURE
UNDER THE TREE
It has been narrated on the authority of Jabir who
said: We were one thousand and four hundred on the Day of
Hudaibiya. We swore fealty to hiin (the Holy Prophet) and
'Umar was holding the latter's hand (when he was sitting)
under the tree (called) Samura (to administer the oath to
the Companions). The narrator added: We took oath to the
effect that we would not flee (from the battlefield if
there was an encounter with the Meccans), but we did not
take oath to fight to death.
It has been narrated (through a different chain of
transmitters) on the authority of Jabir who said: While
swearing fealty to the Holy Prophet (may peace be upon
him) we did not take the oath to death but that we would
not run away (from the battlefield).
It has been narrated on the authority of Abu Zubair who
heard Jabir being questioned as to how many people were
there on the Day of Hudaibiya He replied: We wore fourteen
hundred. We swore fealty to him, and Umar was holding his
hand while he was sitting Under the tree (to administer
the oath). The tree was Samura (a wild tree found in
desers). All of as took tha oath of fealty at his hands
except Jadd b. Qais al-Ansari who hid himself under the
belly of his camel.
It has been narrated (through a different chain of
transmitters) on the authority of Abu Zubair who heard
Jabir being questioned as to whether the Holy Prophet (may
peace be upon him) took the oath of fealty at
Dhu'l-Hulaifa. He said: No! But he offered his prayers at
that place, and he administered the oath of fealty nowhere
except near the tree in (the plain oo Hudaibiya. Ibn
Juraij said that he was informed by Abu Zabair who heard
Jabir b. Abdullah say: The Holy Prophet (may peace be upon
him) prayed over the well at Hudaibiya (as a result of
which its scanty water rose up and increased so as to be
sufficient for the 1400 or 1500 men who had encamped at
the place).
It has been narrated (through a different chain of
transmitters) on the authority of Jabir who said: We were
one thousand and four hundred on the Day of Hudaibiya when
the Holy Prophet (may peace be upon him) said to us: Today
you are the best people on the earth. And Jabir said: If I
had the eyesight, I could show you the place of the tree.
It has been narrated on the authority of Salim b. Abu
al-Ja'd who said: I asked Jabir b. 'Abdullah about the
number of the Companions (of the Holy Prophet who took the
oath of fealty under) the tree. He said: If we were a
hundred thousand, it (i. e. the water in the well at
Hudaibiya) would have sufficed us, but actually we were
one thousand and five hundred.
It has been narrated on the authority of Jabir who
said: If we had been a hundred thousand in number, it (the
water) would have sufficed us, but actually we were
fifteen hundred.
It has been narrated (through a different chain of
transmitters) on the authority of Salim b. al-Ja'd who
said: I asked Jabir: How many were you on the Day of
Hudaibiya? He said: One thousand and four hundred.
It has been narrated on the authority of 'Abdullah b.
Abu Aufa who said: The Companions of the Tree (i e. those
who swore fealty under the tree) were one thousand and
three hundred, and the people of Aslam tribe were
one-eighth of the Muhajirs.
It has been narrated on the authority of Ma'qil b.
Yasar who aaid: I remember being present on the Day of the
Tree, and the Holy Prophet (may peace be upon him) was
taking the oath of the people and I was holding a twig of
the tree over his head. We were fourteen hundred (in
number). We did not take oath to the death, but to the
effect that we would not run away from the battlefield.
It has been narrated on the authority of Sa'id b.
Musayyab who said: My father was one of those who swore
fealty to the Messenger of Allah (may peace be upon him)
near the tree. When we passed that way next year intending
to perform the Hajj, the place of the tree was hidden to
us. If you could point out clearly, you would (certainly)
be knowing better.
It has also been narrated on the authority of Sa'id b.
Musayyib who learnt from his father that they were with
the Messenger of Allah (may peace be upon him) in the year
of the Tree (i. e. in the year of the fealty of God's
pleasure sworn under the tree at Hudaibiya), but next year
they forgot the spot of the tree.
The tradition has been narrated on the authority of
Sa'id b. Musayyib who learnt it from his father. The
latter said: I had seen the tree. When I came to the spot
afterwards, I could not recognise it.
It has been narrated on the authority of Yazid b. Abu
Ubaid (the freed slave of Salama b. al-Akwa') who said: 1
asked Salama as to what effect he had sworn fealty to the
Messenger of Allah (may peace be upon him) on the Day of
Hudaibiya. He said: To the effect that we will die
fighting.
It has been narrated on the authority of Abdullah b.
Zaid who said: A person came to him and said: Here is Ibn
Hanzala who is making people swear allegiance to him. He
(, Abdullah) asked: To what effect? He replied: To the
effect that they will die for him. 'Abdullah said: I will
never swear allegiance to this effect after the Messenger
of Allah (may peace be upon him).
Chapter 19: IT IS FORBIDDEN TO A MUHAJIR TO
RETURN TO HIS NATIVE PLACE FOR THE PURPOSE OF RESETTLING
THERE
It has been narrated by Salama b. al-Akwa' that he
visited al-Hajjaj who said to him: O son of al-Akwa', you
have turned apostate and have come to live again in the
desert with the Bedouins (after your migration). He said:
No, but the Messenger of Allah (may peace be upon him) has
permitted me to live in the desert.
Chapter 20: NO MIGRATION AFTER THE CONQUEST OF
MECCA BUT ALLEGIANCE COULD BE SWORN (TO A RIGHTFUL LEADER)
ON SERVING THE CAUSE OF ISLAM, ON FIGHTING IN THE WAY OF
ALLAH AND ON FOLLOWING THE PATH OF VIRTUE
It has been reported on the authority of Mujashi' b.
Mas'ud as-Sulami who said: I came to the Holy Prophet (may
peace be upon him) to offer him my pledge of migration. He
said: The period of migration has expired (and those who
wereto get the reward for this great act of devotion have
got it). You may now give your pledge to serve the cause
of Islam, to strive in the way of Allah and to follow the
path of virtue.
It has been reported on the authority of Mujashi' b.
Mas'ud who said: I brought my brother Abu Ma'bad to the
Messenger of Allah (may peace he upon him) after the
conquest of Mecca and said: Messenger of Allah, allow him
to swear his pledge of migration at your hand. He said:
The period of migration is over with those who had to do
it (and now nobody can get this meritorious distinctions)
I said: For what actions will you allow him to bind
himself in oath? He said: (He can do so) for serving the
cause of Islam, for fighting in the way of Allah and for
fighting in the cause of virtue. Abd Uthman said: I met
Abd Ma'bad and told him what I had heard from Mujashi'. He
said: He has told the truth.
It has been narrated on the authority of Ibn 'Abbas
that the Messenger of Allah (may peace be upon him) said
on the day of the Conquest of Mecca: There is no Hijra
now, but (only) Jihad (fighting for the cause of Islam)
and sincerity of purpose (have great reward) ; when you
are asked to set out (on an expedition undertaken for the
cause of Islam) you should (readily) do so.
'A'isha reported that the Messenger of Allah (may peace
be upon him) was asked about migration, whereupon he said:
There is no migration after the Conquest (of Mecca), but
Jihad and sincere intention. When you are asked to set out
(for the cause of Islam), you should set out,
It has been narrated on the authority of Abu Sa'id
al-Khudari that a Bedouin asked the Messenger of Allah
(may peace be upon him) about Migration. He replied: Do
you talk of Hijra? The affair of Hijra is very difficult.
But have you got camels? The bedouin said: Yes. He asked:
Do you pay the poor-rate payable on their account? He
replied: Yes. He (the Holy Prophet) said: Go on doing good
deeds (across the seas), for surely God will not leave any
of your deeds unrewarded.
This tradition has been handed down through a different
chain of transmitter with the addition of the following
words at the end:" Do you milk them on the day they arrive
at the water? He replied: Yes."
Chapter 21: HOW THE WOMEN SWORE FEALTY (TO THE
HOLY PROPHET)
It has been narrated on the authority of 'A'isha, the
wife of the Holy Prophet (may peace be upon him). She
said: When the believing women migrated (to Medina) and
came to the Messenger of Allah (may peace be upon him),
they would be tested in accordance with the following
words of Allah. the Almighty and Exalted:" O Prophet, when
believing women come to thee to take the oath of fealty to
thee that they will not associate in worship anything with
God, that they will not steal. that, they will not commit
adultery..." to the end of the verse (lx. 62).
Whoso from the believing women accepted these
conditions and agreed to abide by them were considered to
have offered themselves for swearing fealty. When they had
(formally) declared their resolve to do so, the Messenger
of Allah (may peace he upon him) would say to them: You
may go. I have confirmed your fealty. By God, the hand of
the Messenger of Allah (may peace be upon him) never
touched the hand of a woman. He would take the oath of
fealty from them by oral declaration. By God, the
Messenger of Allah (may peace be upon him) never took any
vow from women except that which God had ordered him to
take, and his palm never touched the palm of a woman. When
he had taken their vow, he would tell them that he had
taken the oath from them orally.
It has been narrated on the authority of 'Urwa that
'A'isha described to him the way the Holy Prophet (may
peace be upon him) took the oath of fealty from women. She
said: The Messenger of Allah (may peace be upon him) never
touched a woman with his hand. He would only take a vow
from her and when he had taken the (verbal) vow, he would
say: You may go. I have accepted your fealty.
Chapter 22: SWEARING FEALTY FOR LISTENING TO AND
OBEYING THE ORDERS OF THE LEADER AS FAR AS POSSIBLE
It has been narrated on the authority of Abdullah b.
'Umar who said: We used to take oath to the Messenger of
Allah (may peace be upon him) that we would listen to and
obey his orders. He would tell us (to say in the oath): As
far as it lies in my power.
It has been narrated on the authority of Ibn 'Umar who
said: The Messenger of Allah (may peace be upon him)
inspected me on the battlefield on the Day of Uhud, and I
was fourteen years old. He did not allow me (to take part
in the fight). He inspected me on the Day of Khandaq-and I
was fifteen yearsold, and he permitted me (to fight),
Nafi' said: I came to 'Umar b. 'Abd al-'Aziz who was then
Caliph, and narrated this tradition to him. He said:
Surely, this is the demarcation between a minor and a
major. So he wrote to his governors that they should pay
subsistence allowance to one who was fifteen years old,
but should treat those of lesser age among children.
This tradition has been handed down through a different
chain Of transmitters with the following change in the
wording:" I was fourteen years old and he thought me too
young (to participate in the fight)."
Chapter 24: IT IS FORBIDDEN TO TAKE THE QUR'AN TO
THE LAND OF THE INFIDELS WHEN IT IS FEARED THAT IT MIGHT
FALL INTO THEIR HANDS
It has been narrated on the authority of Ibn 'Umar who
said: The Messenger of Allah (may peace be upon him)
forbade that one should travel to the land of the enemy
taking the Qur'an with him.
It has been narrated on the authority of Abdullah b.
Umar that the Messenger of Allah (may peace be upon him)
used to forbid that one should travel to the land of the
enemy taking the Qur'an (with him) lest it should fall
into the hands of the enemy.
It has been narrated on the authority of Ibn 'Umar that
the Messenger of Allah (may peace be upon him) said: Do
not take the Qur'an on a journey with you, for I am afraid
lost it should fall into the hands of the enemy. Ayyub
(one of the narrators in the chain of transmitters) said:
The enemy may seize it and may quarrel with you over it.
Chapter 25: RACE BETWEEN HORSES AND THEIR
TRAINING FOR THE COMPETITION
It has been narrated on the authority of Ibn 'Umar that
the Messenger of Allah (may peace be upon him) had a race
of the horses which had been especially prepared for the
purpose from Hafya' to Thaniyyat al-Wada' (the latter
being the winning post), and of those which had not been
trained from Thaniyya to the mosque of Banu Zuraiq, and
Ibn Umar was among those who took part in this race.
This tradition has been handed down through another
chain of transmitters with the addition of the following
words from Abdullah b. 'Umar:" I came first in the race
and my horse jumped into the mosque with me."
Chapter 26: GREAT BENEFIT IN THE FORELOCKS OF THE
HORSES
It has been narrated on the authority of Ibn Umar that
the Messenger of Allah (may peace be upon him) said: There
will be great benefit in the forelock of the horses until
the Day of judgment.
It has been narrated on the authority of Jarir b.
Abdullah who said: I saw that the Messenger of Allah (may
peace be upon him) was twisting the forelock of a horse
with his fingers and he was saying: (A great) benefit. i.
e. reward (for rearing them for Jihad) and spoils of war,
has been tied to the forelocks of horses until the Day of
Judgment.
The same tradition has been narrated on the authority
of Urwat al-Bariqi who said that the Prophet (may peace be
upon him) said: Great good is attached to the forelock of
the horses until the Day of Judgment.
'Urwat al-Bariqi reported Allah's Messenger (may peace
be upon him) having said this: Good is tied to the
forelock of the horses. It Was said to him: Messenger of
Allah, why is it so? He (the Holy Prophet said): For
reward and booty until the Day of Judgment.
It has been narrated on the authority of Anas b. Malik
that the Messenger of Allah (may peace be upon him) said:
There is a blessing in the forelocks of the war horses.
This tradition has been narrated on the authority of
Sufyan with the addition from Abd ar-Razzaq (one of the
narrators) explaining the meaning of shikal as a bone
whose right back foot and left front foot or left back
foot and right front foot are white.
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace upon him) said:
Allah has undertaken to look after the affairs of one who
goes out to fight in His way believing in Him and
affirming the truth of His Apostles. He is committed to
His care that Re will either admit him to Paradise or
bring him back to his home from where he set out with a
reward or (his share of) booty. By the Being in Whose Hand
is the life of Muhammad. If a person gets wounded in the
way of Allah, he will come on the Day of Judgment with his
wound in the same condition as it was when it was first
inflicted; its colour being the colour of blood but its
smell will be the smell of musk. By, the Being in Whose
Hand is Muhammad's life, if it were not to be too hard
upon the Muslime. I would not lag behind any expedition
which is going to fight in the cause of Allah. But I do
not have abundant means to provide them (the Mujahids)
with riding beasts, nor have they (i. e. all of them)
abundant means (to provide themselves with all the means
of Jihad) so that they could he left behind. By the Being
in Whose Hand is Mubammgls lac, I love to fight in the way
of Allah and be killed, to fight and again be killed and
to fight again and be killed.
It has been narrated on the authority of Abu Huraira
who said: Allah has undertaken to provide for one who
leaves his home (only) to fight for His cause and to
affirm the truth of His word; Allah will either admit him
to Paradise or will bring him back home from where he had
come out, with his reward and booty.
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
One who is wounded in the way of Allah-and Allah knows
better who is wounded in His way-will appear on the Day of
Judgment with his wound bleediing. The colour (of its
discharge) will be the colour of blood, (but) its smell
will be the smell of musk.
It has been narrated on the authority of Abu Haraira
that the Messenger of Allah (may peace be upon him) said:
Every wound received by a Muslim in the way of Allah will
appear on the Day of Judgment in the same condition as it
was when it was inflicted, and would be bleeding
profusely. The colour (of its discharge) will be the
colour of blood, but its smell will be the smell of musk.
By the Being in Whose Hand is Muhammad's life, if it were
not hard upon the Muslims, I would not lag behind any
expedition undertaken for Jihad, but I do not possess
abundant means to provide the Mujahids with riding
animals, nor do they (i. e. all of them) have abundant
means (to provide themselves with all the means of Jihad)
to follow me, nor would it please their hearts to stay
behind me.
It has been narrated on the authority of Abu Huraira
who said: I heard the Messenger of Allah (may peace be
upon him) say: I would not stay behind (when) an
expedition (for Jihad was being mobilised) if it were
going to be too hard upon the believers.... This is
followed by the same words as have appeared in the
previous tradition, but this tradition has the same ending
as the previous hadith with a slight difference in the
wording:" By the Being in Whose Hand is my life, I love
that I should be killed in the way of Allah; then I should
be brought back to life and be killed again in His
way...."
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
If it were not hard upon my Umma (to follow my example), I
would not lag behind any expedition-as in the traditions
gone before.
Another version of the tradition narrated through a
different chain of transmitters on the authority of Abu
Huraira has the same wording as the previous tradition:"
Allah takes care of one who goes out in the way of Allah"
but ends in the words:" I would not lag behind any
expedition which is undertaken to fight in the way of
Allah, the Exalted."
It has been narrated on the authority of Anas b. Malik
that the Messenger of Allah (may peace be upon him) said:"
Nobody who dies and has something good for him with Allah
will (ever like to) return to this world even though he
were offered the whole world and all that is in its (as an
inducement), except the martyr who desires to return and
be killed in the world for the (great) merit of martyrdom
that he has seen.
It has been narrated on the authority of Anas b. Malik
(through a different chain of transmitters) that the
Messenger of Allah (may peace be upon him) said: Nobody
who enters Paradise will (ever like to) return to this
world even if he were offered everything on the surface of
the earth (as an inducement) except the martyr who will
desire to return to this world and be killed ten times for
the sake of the great honour that has been bestowed upon
him.
It has been narrated on the authority of Abu Huraira
who said: The Messenger of Allah (may peace be upon him)
was asked: What deed could be an equivalent of Jihad in
the way of Allah, the Almighty and Exalted? He answered:
You do not have the strength to do that deed. The narrator
said: They repeated the question twice or thrice. Every
time he answered: You do not have the strength to do it.
When the question was asked for the third time, he said:
One who goes out for Jibad is like a person who keeps
fasts, stands in prayer (constantly), (obeying) Allah's
(behests contained in) the verses (of the Qur'an), and
does not exhibit any lassitude in fasting and prayer until
the Mujihid returns from Jihad in the way of Allah, the
Exalted.
It has been narrated on the authority of Nu'man b.
Bashir who said: As I was (sitting) near the pulpit of the
Messenger of Allah (may peace be upon him), a man said: I
do not care if, after embracing Islam, I do not do any
good deed (except) distributing drinking water among the
pilgrims. Another said: I do not care if, after embracing
Islam, I do not do any good deed beyond maintenance
service to the Sacred Mosque. Another said: Jihad in the
way of Allah is better than what you have said. 'Umar
reprimanded them and said: Don't raise your voices near
the pulpit of the Messenger of Allah (may peace be upon
him) on Friday. When prayer was over, I entered (the
apartment of the Holy Prophet) and asked his verdict about
the matter in which they had differed. (It was upon this
that) Allah, the Almighty and Exalted, revealed the
Qur'anic verse:" Do you make the giving of drinking water
to the pilgrims and the maintenance of the Sacred Mosque
equal to (the service of those) who believe in Allah and
the Last Day and strive hard in the cause of Allah. They
are not equal in the sight of God. And Allah guides not
the wrongdoing people" (ix. 20). This tradition has been
narrated on the authority of Nu'man b. Bashir through
another chain of transmitters.
Chapter 30: MERIT OF LEAVING FOR JIHAD IN THE
MORNING AND EVENING
It has been narrated on the authority of Anas b. Malik
that the Messenger of Allah (may peace be upon him) said:
Leaving (for Jihad) in the way of Allah in the morning or
in the evening (will merit a reward) better than the world
and all that is in it.
It has been narrated on the authority of Sahl b. Sa'd
as-Sa'idi that the Messenger of Allah (may peace be upon
him) said: The journey undertaken by a person in the
morning (for Jihad) in the way of Allah (will merit a
reward) better than the world and all that is in it.
It has been narrated on the authority of Sahl b. Sa'd
as-Sa'idi that the Messenger of Allah (may peace be upon
him) said: A journey undertaken in the morning or evening
(fond Jihad) in the way of Allah (will merit a reward)
better than the world and all that is in it.
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
If some persons of my Umma (were not to undertake the
hardships of Jihad), and he (Abu Huraira) then narrated
the rest of the hadith and then said: A journey undertaken
for jihad in the evening or morning merits a reward better
than the world and all that is in it.
It has been narrated on the authority of Abu Ayyub that
the Messenger of Allah (may peace be upon him) said: A
journey undertaken in the morning or evening (for Jihad)
in the way of Allah is better than (anything) on which the
sun rises or sets.
It has been narrated on the authority of Abu Sa'id
Khudri that the Messenger of Allah (may peace be upon him)
said (to him): Abu Sa'id, whoever cheerfully accepts Allah
as his Lord, Islam as his religion and Mubammad as his
Apostle is necessarily entitled to enter Paradise. He (Abu
Sa'id) wondered at it and said: Messenger of Allah, repeat
it for me. He (the Messenger of Allah) did that and said:
There is another act which elevates the position of a man
in Paradise to a grade one hundred (higher), and the
elevation between one grade and the other is equal to the
height of the heaven from the earth. He (Abu Sa'id) said:
What is that act? He replied: Jihad in the way of Allah!
Jihad in the way of Allah!
Chapter 32: ONE WHO IS KILLED IN THE WAY OF ALLAH
WILL HAVE ALL HIS SINS BLOTTED OUT EXCEPF DEBT
It has been narrated on the authority of Abu Qatada
that the Messenger of Allah (may peace be upon him) stood
up among them (his Companions) to deliver his sermon in
which he told them that Jihad in the way of Allah and
belief in Allah (with all His Attributes) are the most
meritorious of acts. A man stood up and said: Messenger of
Allah, do you think that if I am killed in the way of
Allah, my sins will be blotted out from me? The Messenger
of Allah (may peace be upon him) said: Yes, in case you
are killed in the way of Allah and you were patient and
sincere and you always fought facing the enemy, never
turming your back upon him. Then he added: What have you
said (now)? (Wishing to have further assurance from him
for his satisfaction), he asked (again): Do you think if I
am killed in the way of Allah, all my sins will be
obliterated from me? The Messenger of Allah (may peace be
upon him) said: Yes, it you were patient and sincere and
always fought facing the enemy and never turning your back
upon him, (all your lapses would be forgiven) except debt.
Gabriel has told me this.
The tradition has been narrated through a different
chain of transmitters on the authority of Abu Qatada who
said: A man came to the Messenger of Allah (may peace be
upon him) while he was on the pulpit and said: Do you
think if I am killed in the way of Allah... (except this
difference in its beginning, the rest of the tradition is
the same as the previous one).
Another version of the tradition differently
transmitted begins with the words:" A man came to the
Messenger of Allah (may peace be upon him) and he was
sitting on the pulpit.... He said: What do you find if I
strike with the sword?" (The rest of the tradition is the
same as the previous one.)
It has been reported on the authority of 'Amr b. al-'As
that the Messenger of Allah (may peace be upon him) said:
All the sins of a Shahid (martyr) are forgiven except
debt.
It has been reported on the authority of Amr b. al-'As
through a different chain of transmitters that the
Messenger of Allah (may peace be upon him) said: Death in
the way of Allah blots out everything except debt.
Chapter 33: THE SOULS OF THE MARTYRS ARE IN
PARADISE; THEY ARE ALIVE AND FIND THEIR SUSTENANCE FROM
THEIR LORD
It has been narrated on the authority of Masruq Who
said: We asked 'Abdullah about the Qur'anic verse:" Think
not of those who are slain in Allah's way as dead. Nay,
they are alive, finding their sustenance in the presence
of their Lord.." (iii. 169). He said: We asked the meaning
of the verse (from the Holy Prophet) who said: The souls,
of the martyrs live in the bodies of green birds who have
their nests in chandeliers hung from the throne of the
Almighty. They eat the fruits of Paradise from wherever
they like and then nestle in these chandeliers. Once their
Lord cast a glance at them and said: Do ye want anything?
They said: What more shall we desire? We eat the fruit of
Paradise from wherever we like. Their Lord asked them the
same question thrice. When they saw that they will
continue to be asked and not left (without answering the
question). they said: O Lord, we wish that Thou mayest
return our souls to our bodies so that we may be slain in
Thy way once again. When He (Allah) saw that they had no
need, they were left (to their joy in heaven).
Chapter 34: MERIT OF JIHADAND OF KEEPING
VIGILANCE (OVER THE ENEMY)
It has been narrated on the authority of Abu Sa'id
Khudri that a man came to the Holy Prophet (may peace he
upon him) and said: Who is the best of men? He replied: A
man who fights in the way of Allah spending his wealth and
staking his life. The man then asked: Who is next to him
(in excellence)? He said: Next to him is a believer who
lives in a mountain gorge worshipping hid Lord and sparing
men from his mischief.
It has been narrated (through a diferent chain of
transmetters) on the same authority (i. e. Abu Sa'id
Khadri) who said: A man asked: Messenger of Allah, which
of men is the best? He said: A believer who fights staking
his life and spending his wealth in the way of Allah. He
asked: Who is next to him (in excellence)? He said: Next
to him is a man who lives an isolated life in a mountain
gorge, worshipping his Lord and sparing men from his
mischief.
A version of the tradition narrated on the authority of
Ibn Shihab has a little differently worded ending. i. e."
A man in a mountain valley." but did not mention" next to
him a man who...."
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
Of the men he lives the best life who holds the reins of
his horse (ever ready to march) in the way of Allah, flies
on its back whenever he hears a fearful shriek, or a call
for help, flies to it seeking death at places where it can
be expected. (Next to him) is a man who lives with his
sheep at a hill-top or in a valley, says his prayers
regularly, gives Zakat and worships his Lord until death
comes to him. There is no better person among men except
these two.
Two more versions of the tradition narrated by
'Abdullah b. Badr and Abu Huraira, respectively, have been
handed down through different chains of transmitters with
negligible difference in the wording.
Chapter 35: THE TWO MEN, BOTH OF WHOM WILL ENTER
PARADISE THOUGH ONE OF THEM SLAYS THE OTHER
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
God laughs at the two men both of whom will enter Paradise
(though) one of them kills the other. They said: Messenger
of Allah, how is it? He said: One of them fights in the
way of Allah, the Almighty and Exalted. and dies a martyr.
Then God turns in mercy to the murderer who embraces
Islam, fights in the way of Allah, the Almighty and
Exalted, and dies a martyr.
It has been reported on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
God laughs at the two men one of whom kills the other;
both of them will enter Paradise. They (the Companions)
said: How, Messenger of Allah? He said: One is slain (in
the way of Allah) and enters Paradise. Then God forgives
the other and guides him to Islam; then he fights in the
way of Allah and dies a martyr.
Chapter 36: ABOUT A MAN WHO KILLED A DISBELIEVER
AND EMBRACED ISLAM
It has been narrated on the authority of Abu Huraira
that the Messenger Allah (may peace be upon him) said: A
disbeliever and a believer who killed him will never be
gathered together in Hell.
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
No two such persons shall be together in Hell as if one of
them is such that his presence hurts the other. It was
asked: Messenger of Allah, who are they? He said: A
believer who killed a disbeliever and (then) kept to the
right path."
Chapter 37: THE EXCELLENCE OF CHARITY IN THE WAY
OF ALLAH AND ITS MANIFOLD REWARD
It has been narrated on the authority of Abu Mas'ud
al-Ansari who said A man brought a muzzled she-camel and
said: It is (offered) in the way of Allah. The Messenger
of Allah (may peace be upon him) said: For this you will
have seven hundred she-camels on the Day of Judgment all
of which will be muzzled.
It has been narrated on the authority of Abu Mas'ud
al-Ansari who said: A man came to the Messenger of Allah
(may peace be upon him) and said: My riding beast has been
killed, so give me some animal to ride upon. He (the Holy
Prophet) said: I have none with me. A man said: Messenger
of Allah, I can guide him to one who will provide him with
a riding beast. The Messenger of Allah (may peace be upon
him) said: One who guides to something good has a reward
similar to that of its doer.
It has been narrated on the authority of Anas b. Malik
that a young man from Aslam tribe said: Messenger of
Allah, I wish to fight (in the way of Allah) but I don't
have anything to equip myself with for fighting. He (the
Holy Prophet) said: Go to so and so, for he had equipped
himself (for fighting) but he fell ill. So, he (the young
man) went to him and said: The Messenger of Allah (may
peace be upon him) sends you his greetings and says that
you should give me the equipage that you have provided
yourself with. The man said (to his wife or maidservant):
So and so, give him the equipage I have collected for
myself and do not withhold anything from him. Do not
withhold anything from him so that you may be blessed
therein.
It has been narrated on the authority of Zaid b. Kbalid
al-Juhani that the Messenger of Allah (may peace be upon
him) said: Anybody who equips a warrior (going to fight)
in the way of Allah (is like one who actually) fights. And
anybody who looks well after his family in his absence (is
also like one who actually) fights.
The above tradition has been narrated on the authority
of Khalid al- Juhani who said: The Prophet of Allah (may
peace be upon him) said: He who equips a warrior in the
way of Allah (is like one who dctually fights) aud he who
looks after the family of a warrior in the way of Allah in
fact participated in the battle.
It has been narrated on the authority of Abu Sa'id
Khudri that the Messenger of Allah (may peace be upon him)
sent a force to Banu Lihyan (who are from Banu Hudhail,
and said: One man from every two and the reward (will be
divided) between the two.
It has been narrated (through a still different chain
of transmitters) on the authority of Abu Sa'id Khudrl that
the Messenger of Allah (may peace be upon him) despatched
a force to Banu Lihyan. (and said: ) One man from every
two should join the force. Then he said to those who
stayed behind: Those of you who will look well after the
family and wealth of those who are going on the expedition
will be getting half the reward of the warriors.
Chapter 39: THE WIVES OF MUJAHIDS, A SACRED
TRUST, AND SINFULNESS OF THOSE WHO BETRAY THIS TRUST
It has been narrated on the authority of Sulaimin b.
Buraida who learnt the tradition from his father. The
latter said that the Messenger of Allah (may peace be upon
him) said: The sanctity of the wives of Mujahids is like
the sanctity of their mothers for those who sit at home
(i. e do not go out for Jihad). Anyone who stays behind
looking after the family of a Mujahid and betrays his
trust will be made to stand on the Day of judgment before
the Mujahid who will take away from his meritorious deeds
whatever he likes. So what do you think (will he leave
anything)?
A version of the tradition narrated on the authority of
'Alqama b. Murthad has a differently worded end: It will
be said to the Mujahid: Take from his noble deeds whatever
you like. Then the Messenger of Allah (may peace be upon
him) turned to us and asked: What do you think (will he
leave anything)? - (i. e. he will take away everything).
Chapter 40: JIHAD NOT COMPULSORY FOR THOSE WHO
HAVE A GENUINE EXCUSE
It has been narrated on the authority of Abu Ishaq,
that he heard Bara' talking about the Qur'anic verse:"
Those who sit (at home) from among the believers and those
who go out for Jihad in the way of Allah are not aqual"
(iv. 95). (He said that) the Messenger of Allah (may peace
be upon him) ordered Zaid (to write the verse). He brought
a shoulder-blade (of a slaughtered camel) and inscribed it
(the verse) thereon. The son of Umm Maktum complained of
his blindness to the Holy Prophet (may peace be upon him).
(At this) descended the revelation:" Those of the
believers who sit (at home) without any trouble (illness,
incapacity, disability)" (iv. 95). The tradition has been
handed down through two other chains of transmitters.
It has been narrated on the authority of Bara' who
said: When the Qur'anic verse:" Those who sit (at home)
from among mu'min" (iv. 94) was revealed, the son of Umm
Maktum spoke to him (the Holy Prophet). (At this). the
words:" other than those who have a trouble (illness)"
were revealed.
Chapter 41: IN PROOF OF THE MARTYR'S ATTAINING
PARADISE
It has been reported on the authority of Jabir that a
man said: Messenger of Allah, where shall I be if I am
killed? He replied: In Paradise. The man threw away the
dates he had in his hand and fought until he was killed
(i. e. he did not wait until he could finish the dates).
In the version of the tradition narrated by Suwaid we
have the words:" A man said to the Holy Prophet (may peace
be upon him). on the day of Uhud......"
It has been reported on the authority of Bara! ' who
stated: A man from Banu Nabit (one of the Ansar tribes)
came to the Holy Prophet (may peace be upon him) and said:
I testify that there is no god except Allah and that thou
art His bondman and Messenger. Then he went forward and
fought until he was killed. The Holy Prophet (may peace be
upon him) said: He has done a little but shall be given a
great reward.
It has been reported on the authority of Anas b. Malik
who said: The Messenger of Allah (may peace be upon him)
sent Busaisah as a scout to see what the caravan of Abu
Sufyan was doing. He came (back and met the Holy Prophet
in his house) where there was nobody except myself and the
Messenger of Allah. I do not remember whether he (Hadrat
Anas) made an exception of some wives of the Holy Prophet
(may peace be upon him) or not and told him the news of
the caravan. (Having heard the news), the Messenger of
Allah (may peace be upon him) came out (hurriedly), spoke
to the people and said: We are in need (of men) ; whoever
has an animal to ride upon ready with him should ride with
us. People began to ask him permission for bringing their
riding animals which were grazing on the hillocks near
Medina. He said: No. (I want) only those who have their
riding animals ready. So the Messenger of Allah (may peace
be upon him) and his Companions proceeded towards Badr and
reached there forestalling the polytheists (of Mecca).
When the polytheists (also) reached there, the Messenger
of Allah (may peace be upon him) said: None of you should
step forward to (do) anything unless I am ahead of him.
The polytheists (now) advanced (towards us), and the
Messenger of Allah (may peace be upon him) said. Get up to
enter Paradise which is equal in width to the heavens and
the earth. 'Umair b. al- Humam al-Ansari said: Messenger
of Allah, is Paradise equal in extent to the heavens and
the earth? He said: Yes. 'Umair said: My goodness! The
Messenger of Allah (may peace be upon him) asked him: What
prompted you to utter these words (i. e. my goodness! ')?
He said: Messenger of Allah, nothing but the desire that I
be among its residents. He said: Thou art (surely) amona
its residents. He took out dates from his bag and began to
eat them. Then he said: If I were to live until I have
eaten all these dates of mine, it would be a long life.
(The narrator said): He threw away all the dates he had
with him. Then he fought the enemies until he was killed.
The tradition has been narrated on the authority of
'Abdullah b. Qais. He heard it from his father who, while
facing the enemy, reported that the Messenger of Allah
(may peace be upon him) said: Surely, the gates of
Paradise are under the shadows of the swords. A man in a
shabby condition got up and said; Abu Musa, did you hear
the Messenger of Allah (may peace be upon him) say this?
He said: Yes. (The narrator said): He returned to his
friends and said: I greet you (a farewell greeting). Then
he broke the sheath of his sword, threw it away, advanced
with his (naked) sword towards the enemy and fought (them)
with it until he was slain.
It has been reported on the authority of Anas b. Malik
that some people came to the Messenger of Allah (may peace
be upon him) and said to him: Send with us some men who
may teach us the Qur'an and the Sunnah. Accordingjy, he
sent seventy men from the Ansar. They were called the
Reciters and among them was my maternal uncle. Haram. They
used to recite the Qur'an, discuss and ponder over its
meaning at night. In the day they brought water and poured
it (in pitchers) in the mosque, collected wood and sold
it, and with the sale proceeds bought food for the people
of the Suffa and the needy. The Holy Prophet (may peace be
upon him) sent the Reciters with these people, but these
(treacherous people) fell upon them and killed thern
before they reached their destination (While dying), they
said: O Allah, convey from us the news to our Prophet that
we have met Thee (in a way) that we are pleased with Thee
and Thou art pleased with us. (The narrator said): A man
attacked Haram (maternal uncle of Anas) ) from behind and
smote him with a spear which pierced him. (While dying),
Haram said: By the Lord of the Ka'ba, I have met with
success. The Messenger of Allah (may peace be upon him)
said to his Companions: Your brethren have been slain grid
they were saying: O Allah, convey from us to our Prophet
the news that we have met Thee in a way that we are
pleased with Thee and Thou art pleased with us.
It has been Deported on the authority of Anas who said:
My uncle and I have been named after him was not present
with the Messenger of Allah (mav peace be upon him) on the
Day of Badr. He felt distressed about it. He would say: I
have missed the first battle fought by the Messenger of
Allah (may peace be upon him), and if God now gives me an
opportunity to see a battlefield with the Messenger of
Allah (may peace be upon him), God will see what I do
therein. He was afraid to say more than this (lest he be
unable to keep his word with God). He was present with the
Messenger of Allah (may peace be upon him) on the Day of
Uhud. He met Sa'd b. Mu'adh (who was retreating). Anas
said to him: O Abu 'Amr, where (are you going)? Woe (to
thee)! I find the smell of Paradise beside the Uhud
mountain. (Reprimanding Sa'd in these words) he went
forward and fought thein (the enemy) until he was killed.
(The narrator says). More than eighty wounds inflicted
with swords, spears and arrows were found on his body. His
sister, my aunt, ar-Rubayyi', daughter of Nadr, said: I
could not recognise my brother's body (it was so badly
mutilated) except from his finger-tips. (It was on this
occasion that) the Qur'anic verse:" Among the Believers
are men who have been true to their covenant with God. Of
them some have completed their vow (to the extreme), and
some still wait: but they have never changed (their
determination) in the least" (xxxiii. 23).
The narrator said that the verse had been revealed
about him (Anas b. Nadr) and his Companions.
Chapter 42: ONE WHO FIGHTS THAT THE WORD OF ALLAH
IS EXALTED FIGHTS IN THE WAY OF ALLAH
It has been narrated on the authority of Abu Musa
Ash'ari that a desert Arab came to the Holy Prophet (may
peace be upon him) and said: Messenger of Allah, one man
fights fgr the spoils of war; another fights that he may
be remembered, and another fights that he may see his
(high) position (achieved as a result of his valour in
fighting). Which of these is fighting in the cause of God?
The Messenger of Allah (may peace be upon him) said: Who
fights so that the word of Allah is exalted is fighting in
the way of Allah.
It has been narrated (through another chain of
transmitters) on the authority of Abu Musa who said. The
Messenger of Allah (may peace be upon him) was asked which
of the men fights in the way of Allah: (one who fights)
for displaying his valour; (a man who) fights out of his
family pride and (a man who) fights for the sake of show,
who amongst these fights in the way of Allah? The
Messenger of Allah (may peace be upon him) said: Who
fights that the word of Allah be exalted fights in the way
of Allah.
It has been narrated (through yet another chain of
transmitters) on the same authority, i. e. Abu Musa, who
said: We, came to the Messenger of Allah (may peace be
upon him) and said: Messenger of Allah, one of us hho
fights to display his valour... (followed by the same
words as we have in the previous tradition).
It has been narrated through a different chain of
transmitters on the same authority, i. e. Abu Musa
Ash'ari, that a man asked the Messenger of Allah (may
peace be upon him) about fighting in the way of Allah, the
Exalted and Majestic, a man who fights out of rage or out
of family pride. He raised his head towards him-and he did
so because the man was standing and said: Who fights that
the word of Allah be exalted fights in the way of Allah.
Chapter 43: WHO FOUGHT FOR OSTENTATION AND VANITY
DESERVED (PUNISHMENT IN) HELL
It has been narrated on the authority of Sulaiman b.
Yasar who said: People dispersed from around Abu Huraira,
and Natil, who was from the Syrians. said to him: O
Shaikh, relate (to us) a tradition you have heard from the
Messenger of Allah (may peace be upon him). He said: Yes.
I heard the Messenger of Allah (may peace be upon him)
say: The first of men (whose case) will be decided on the
Day of Judgment will be a man who died as a martyr. He
shall be brought (before the Judgment Seat). Allah will
make him recount His blessings (i. e. the blessings which
He had bestowed upon him) and he will recount them (and
admit having enjoyed them in his life). (Then) will Allah
say: What did you do (to requite these blessings)? He will
say: I fought for Thee until I died as a martyr. Allah
will say: You have told a lie. You fought that you might
be called a" brave warrior". And you were called so.
(Then) orders will be passed against him and he will be
dragged with his face downward and cast into Hell. Then
will be brought forward a man who acquired knowledge and
imparted it (to others) and recited the Qur'an. He will be
brought And Allah will make him recount His blessings and
he will recount them (and admit having enjoyed them in his
lifetime). Then will Allah ask: What did you do (to
requite these blessings)? He will say: I acquired
knowledge and disseminated it and recited the Qur'an
seeking Thy pleasure. Allah will say: You have told a lie.
You acquired knowledge so that you might be called" a
scholar," and you recited the Qur'an so that it might be
said:" He is a Qari" and such has been said. Then orders
will be passed against him and he shall be dragged with
his face downward and cast into the Fire. Then will be
brought a man whom Allah had made abundantly rich and had
granted every kind of wealth. He will be brought and Allah
will make him recount His blessings and he will recount
them and (admit having enjoyed them in his lifetime).
Allah will (then) ask: What have you done (to requite
these blessings)? He will say: I spent money in every
cause in which Thou wished that it should be spent. Allah
will say: You are lying. You did (so) that it might be
said about (You):" He is a generous fellow" and so it was
said. Then will Allah pass orders and he will be dragged
with his face downward and thrown into Hell.
It has been narrated on the authority of 'Abdullah b.
'Amr that the Messenger of Allah (may peace be upon him)
said: A troop of soldiers who fight in tile way of Allah
and get their share of the booty receive in advance
two-thirds of their reward in the Hereafter and only
one-third will remain (to their credit). If they do not
receive any booty, they will get their full reward.
It has been narrated on the authority of Abdullah b.
Amr (through a different chain of transmitters) that the
Messenger of Allah (may peace be upon him) said: A troop
of soldiers, large or small, who fight (in the way of
Allah), get their share of the booty and return safe and
sound, receive in advance two-thirds of their reward (only
one-third remaining to their credit to be received in the
Hereafter) ; and a troop of soldiers, large or small, who
return empty-handed and are afflicted or wounded, will
receive their full reward (in the Hereafter).
Chapter 45: THE VALUE OF AN ACTION DEPENDS ON THE
INTENTION BEHIND IT
It has been narrated on the authority of Umar b.
al-Khattab that the Messenger of Allah (may peace be upon
him) said: (The value of) an action depends on the
intention behind it. A man will be rewarded only for what
he intended. The emigration of one who emigrates for the
sake of Allah and His Messenger (may peace be upon him) is
for the sake of Allah and His Messenger (may peace be upon
him) ; and the emigration of one who emigrates for gaining
a worldly advantage or for marrying a woman is for what he
has emigrated.
It has been narrated through a different chain of
transmitters on the authority of Sufyan who said that he
heard 'Umar b. al-Khattab relate (this tradition) from the
Holy Prophet (may peace be upon him) while he was
delivering a sermon from the pulpit.
It has been narrated on the authority of Anas b. Malik
that the Messenger of Allah (may peace he upon him) said:
Who seeks martyrdom with sincerity shall get its reward,
though he may not achieve it.
It has been reported on the authority of Sahl b. Aba
Umama b. Sahl b. Hunaif who learned the tradition from his
father who (in turn) learned it from his grandfather-that
the Messenger of Allah (may peace be upon him) said: Who
sought martyrdom with sincerity will be ranked by Allah
among the martyrs even if he died on his bed. In his
version of the tradition Abd Tahir did not mention the
words:" with sincerity".
Chapter 47: DENUNCIATION OF ONE WHO DIED BUT
NEVER FOUGHT IN THE WAY OF ALLAH NOR DID HE EVER EXPRESS A
DESIRE OR DETERMINATION FOR JIHAD
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
One who died but did not fight in the way of Allah nor did
he express any desire (or determination) for Jihid died
the death of a hypocrite.
'Abdullah b. Mubarak said: We think the hadith
pertained to the time of the Messenger of Allah (may peace
be upon him).
Chapter 48: REWARD OF THOSE WHO COULD NOT JOIN A
JIHAD EXPEDITION ON ACCOUNT OF ILLNESS OR SOME OTHER EXCUSE
It has been narrated on the authority of Jabir who
said: We were with the Holy Prophet (may peace be upon
him) on an expedition. He said: There are some people in
Medina. They are with you whenever you cover a distance or
cross a valley. They have been detained by illness.
It has been reported on the authority of Anas b. Malik
that the Messenger of Allah (may peace be upon him) used
to visit Umm Haram daughter of Milhan (who was the sister
of his foster-mother or his father's aunt). She was the
wife of 'Ubada b. Samit, One day the Messenger of Allah
(may peace be upon him) paid her a visit. She entertained
him with food and then sat down to rub his head. The
Messenger of Allah (may peace be upon him) dozed off and
when he woke up (after a while), he was laughing. She
asked: What made you laugh. Messenger of Allah? He said:
Some people from my Umma were presented to me who were
fighters in the way of Allah and were sailing in this sea.
(Gliding smoothly on the water), they appeared to be kings
or like kings (sitting) on thrones (the narrator has a
doubt about the actual expression used by the Holy
Prophet). She said: Messenger of Allah, pray to Allah that
He may include me among these warriors. He prayed for her.
Then he placed his head (down) and dozed off (again). He
woke up laughing, as before. (She said) I said: Messenger
of Allah, what makes you laugh? He replied: A people from
my Umma were presented to me. They were fighters in
Allah's way. (He described them in the same words as he
had described the first warriors.) She said: Messenger of
Allah, pray to God that He may include me among these
warriors. He said: You are among the first ones.
Umm Haram daughter of Milhan sailed in the aea in the
time of Mu'awiya. When she came out of the sea and (was
going to mount a riding animal) she fell down and died.
It has been narrated on the authority of Umm Haram (and
she was the aunt of Anas) who said: The Holy Prophet (may
peace be upon him) came to us one day and had a nap in our
house. When he woke up, he was laughing. I said: Messenger
of Allah, what made you laugh? He said: I saw a people
from my followers sailing on the surface of the sea
(looking) like kings (sitting) on their thrones. I said:
Pray to Allah that He may include me among them. He said:
You will hip among them. He had a (second) ntip, woke up
and was laughing. I asked him (the reason for his
laughter). He gave the same reply. I said: Pray to Allah
that He may include me among them. He said: You are among
the first ones. Anas said: 'Ubada b. Samit married her. He
joined a naval expedition and took her along with him.
When she returned, a mule was brought for her. While
mounting it she fell down, broke her neck (and died).
It has been reported on the authority of Umm Haram
daughter of Milhan (through another chain of
transmitters). She said: One day the Messenger of Allah
(may peace be upon him) slept (at a place) near me. He
woke up smiling. She said: Messenger of Allah. what made
thee laugh? He said: A people from my followers were
presented to me. They were sailing on the surface of this
green sea... (here follows the tradition that has gone
before).
It has been reported by 'Abdullah b. 'Abd al-Rahman
that he heard Anas b. Malik say: The Messenger of Allah
(may peace be upon him) paid a visit to Milhan's daughter,
maternal aunt of Anas (and the sister of the Holy
Prophet's foster-mother). He placed his head near her
(from this point onward, the narrator carried on the
previous tradition to its end).
Chapter 50: THE MERIT OF KEEPING WATCH IN THE WAY
OF ALLAH, THE ALMIGHTY AND EXALTED
It has been narrated on the authority of Salman who
said: I heard the Messenger of Allah (may peace be upon
him) say: Keeping watch for a day and a night is better
(in point of reward) than fasting for a whole month and
standing in prayer every night. If a person dies (while,
performing this duty), his (meritorious) activity will
continue and he will go on receiving his reward for it
perpetually and will be saved from the torture of the
grave.
It has been narrated on the authority of Abu Huraira
that the, Messenger of Allah (may peace be upon him) said:
While a man walks along a path, finds a thorny twig lying
on the way and puts it aside, Allah would appreciate it
and forgive him The Holy Prophet (may peace be upon him)
said: The martyrs are of five kinds: one who dies of
plague; one who dies of diarrhoea (or cholera) ; one who
is drowned; one who is buried under debris and one who
dies fighting in the way of Allah.
It has been narrated on the authority of Abu Huraira
(through another chain of transmitters) that the Messenger
of Allah (may peace be upon him) said: Whom do you
consider to be a martyr among you? They (the Companions)
said: Messenger, of Allah, one who is slain in the way of
Allah is a martyr. He said: Then (if this is the
definition of a martyr) the martyrs of my Umma will be
small in number. They asked: Messenger of Allah, who are
they? He said: One who is slain in the way of Allah is a
martyr; one who dies in the way of Allah, is a martyr; one
who dies of plague is a martyr; one who dies of cholera is
a martyr.
Ibn Miqsam said: I testify the truth of your father's
statement (with regard to this tradition) that the Holy
Prophet (may peace be upon him) said: One who is drowned
is a martyr.
Another version of the tradition narrated on the
authority of Suhail thouch a different chain of
transmitters contains the additional words:" A drowned
person is a martyr."
It has been narrated on the authority of Hafsa daughter
of Sirin who said: Anas b. Malik asked me the cause of
death of Yahya b. 'Abu 'Amra. I said: (He died) of plague.
He said: The Messenger of Allah (may peace be upon him)
said that death by plague is martyrdom for a Muslim.
It has been narrated on the authority of Ibn Amir who
said: I heard the Messenger of Allah (may peace be upon
him) say-and he was delivering a sermon from the pulpit:
Prepare to meet them with as much strength as you can
afford. Beware, strength consists in archery. Beware,
strength consists in archery. Beware, strength consists in
archery.
It has been narrated on the authority of Uqba b. Amir
who said: I heard the Messenger of Allah (may peace be
upon him) say: Lands shall be thrown open to you and Allah
will suffice you (against your enemies), but none of you
should give up playing with his arrows.
It has been reported by 'Abd al-Rahman b. Shamasa that
Fuqaim al- Lakhmi said to Uqba b. Amir: You frequent
between these two targets and you are an old man, so you
will be finding it very hard. 'Uqba said: But for a thing
I heard from the Holy Prophet (may peace be upon him), I
would not strain myself. Harith (one of the narrators in
the chain of transmitters) said: I asked Ibn Shamasa: What
was that? He said that he (the Holy Prophet) said: Who
learnt archery and then gave it up is not from us. or he
has been guilty of disobedience (to Allah's Apostle).
Chapter 53: SAYING OF THE HOLY PROPHET (MAY PEACE
BE UPON HIM):" A GROUP OF PEOPLE FROM MY UMMA WILL ALWAYS
REMAIN ON THE RIGHT PATH AND CONTINUE TO BE TRIUMPHANT;
THEIR OPPONENTS SHALL NOT BE ABLE TO DO THEM ANY HARM"
It has been narrated on the authority of Thauban that
the Messenger of Allah (may peace be upon him) said: A
group of people from mv Umma will always remain triumphant
on the right path and continue to be triumphant (against
their opponents). He who deserts them shall not be able to
do them any harm. They will remain in this position until
Allah's. Command is executed (i. e. Qayamah is
established). In Qutaiba's version of the tradition, we do
not have the words:" They will remain in this position."
It has been narrated on the authority of Mughira who
said: I heard the Messenger of Allah (may peace be upon
him) say: A group of people from my Umma will continue to
be triumphant over the people until the Command of Allah
overtakes them while they are still triumphant. The same
tradition has been narrated through another chain of
transmitters on the same authority.
It has been narrated on the authority of Jabir b.
Samura that the Holy Prophet (may peace be upon him) said:
This religion will continue to exist, and a group of
people from the Muslims will continue to fight for its
protection until the Hour is established.
It has been narrated on the authority of Jabir b.
'Abdullah who said: I heard the Messenger of Allah (may
peace be upon him) say: A group of people from my Umma
will continue to fight In defence of truth and remain
triumphant until the Day of judgment.
It his been narrated on the authority of Umair b. Umm
Hani who said: I heard Mu'awiya say (while delivering a
sermon from the pulpit) that he heard the Messenger of
Allah (may peace be upon him) say: A group of people from
my Umma will continue to obey Allah's Command, and those
who desert or oppose them shall not be able to do them any
harm. They will be dominating the peeple until Allah's
Command is executed (i. e. Resurrection is established).
It has been related by, Yazid b. al-Asamm that he heard
Mu'awiya b. Abu Sfyan quote a tradition from the Holy
Prophet (may peace be upon him) which he related from the
Prophet (mail peace he upon him) -and he did not hear him
quote from the Holy Prophet (masy peace be upon him) any
tradition other than this in the course of his sermon from
the pulpit-that whom Allah wants to do a favour, He grants
him an understanding of religion. A group of people from
the Muslims will remain on the Right Path and continue
until the Day of Judgment to triumph over those who oppose
them.
It has been narrated on the authority of 'Abd al-Rahman
b. Shamasa al- Mahri who said: I was in the company of
Maslama b. Mukhallad, and 'Abdullah b. 'Amr b. 'As was
with him. 'Abdullah said: The Hour shall some oniy when
the worst type of people are left on the earth. They will
be worse than the people of pre-Islamic days. They will
get whatever they ask of Allah. While we were yet sitting
when 'Uqba b. 'Amir came, and Maslama said to him: 'Uqba,
listen to what 'Abdullah says. 'Uqba said: He knows
better; so far as I am concerned, I heard the Messenger of
Allah (may peace be upon him) say: A group of people from
my Umma will continue to fight in obedience to the Command
of Allah, remaining dominant over their enemies. Those who
will oppose them shall not do them any harm. They will
remain ill this condition until the Hour overtakes them.
(At this) 'Abdullah said: Yes. Then Allah will raise a
wild which will be fragrant like musk and whose touch will
be like the touch of silk; (but) it will cause the death
of all (faithful) persons, not leaving behind a single
person with an iota of faith in his heart. Then only the
worst of men will remain to be overwhelmed by the Hour.
It has been narrated by Sa'd b. Abu Waqqas that the
Messenger of Allah (may peace be upon him) said: The
people of the West will continue to triumphantly follow
the truth until the Hour is established.
Chapter 54: KEEPING THE GOOD OF THE ANIMALS IN
VIEW DURING A JOURNEY AND FORBIDDANCE FROM HALTING FOR THE
NIGHT ON THE TRACK
It has been narrated on the authority of Abu Huraira
that the Messenger of Allah (may peace be upon him) said:
When you journey through a fertile land, you should (go
slow and) give the camels a chance to graze in the land.
When you travel In an arid (land) where there is scarcity
of vegetation, you should quicken their pace (lest your
camels grow feeble and emaciated for lack of fodder). When
you halt for the night, avoid (pitching your tent on) the
road, for it is the abode of noxious little animals at
night.
It has been narrated (through another chain of
transmitters) on the authority of Abu Huraira that the
Messenger of Allah (may peace be upon him) said: When you
travel (through a land) where there is plenty of
vegetation, you should (go slow and) give the camels a
chance to enjoy the benefit of the earth. When you travel
(through a land) where there is scarcity of vegetation,
you should hasten with them (so that you may be able to
cross that land while your animals ore still in a good
condition of health). When you make a halt for the night,
avoid (doing so on) the road, for the tracks are the
pathways of wild beasts or the abode of noxious little
animals.
Chapter 55: TRAVELLING, A TORTUOUS
EXPERIENCE-DESIRABILITY OF A TRAVELLER'S HASTENING HIS
RETURN TO HIS FAMILY AFTER THE TRANSACTION OF HIS BUSINESS
On the authority of Abu Huraira that the Prophet (may
peace be upon him) said: Travelling is a tortuous
experience. It deprives a person of his sleep. his food
and drink. When one of you has accomplished his purpose,
he should hasten his return to his family.
Chapter 56: UNDESIRABILITY OF RETURNING TO ONE'S
FAMILY AT NIGHT (AFTER A LONG ABSENCE FROM HOME)
It has been narrated on the authority of Anas b. Malik
that the Messenger of Allah (may peace be upon him) would
not come (back) to his family by night. He would come to
them in the morning or in the evening. Another version of
the tradition narrated on the some authority is a little
difierently worded. It says: (He) would not enter (upon
his household at night).
It has been narrated on the authority of Jabir b.
'Abdullah who said: We accompanied the Messenger of Allah
(may peace be upon him) on an expedition. When we came
(back) to Medina and were going to enter our houses, he
said: Wait and enter (your houses) in the later part of
the evening so that a woman with dishevelled hair may have
used the comb, and a woman whose husband has been away
from home may have removed the hair from her private
parts.
It has been narrated on the authority of Jabir that the
Messenger of Allah (may peace be upon him) said: If one of
you comes (back from a journey) at night. he should not
enter his house as a night visitor (but should wait) until
a woman whose husband has been away from house has removed
the hair from her private parts and a woman with
dishevelled hair has combed her hair.
It has been narrated (through a different chain of
tranmitten) on the authority of Jabir who said: The
Messenger of Allah (may peace be upon him) forbade that a
man should come to his family like (an unexpected) night
visitor doubting their fidelity and spying into their
lapses.
A version of the tradition narrated on the authority of
Jabir (but through a different chain of transmitters)
mentions the undesirability of coining to one's house like
a night visitor, but does not contain the words:" Doubting
their fidelity or spying into their lapses."