Chapter 1:
It is narrated on the authority of
Yahya b. Ya'mur that the first man who discussed about Qadr (Divine Decree) in
Basra was Ma'bad al-Juhani. I along with Humaid b. 'Abdur-Rahman Himyari set
out for prilgrimage or for 'Umrah and said: Should it so happen that we come
into contact with one of the Companions of the Messenger of Allah (peace be
upon him) we shall ask him a bout what is talked about Taqdir (Division
Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he
was entering the mosque. My companion and I surrounded him. One of us (stood)
on his right and the other stood on his left. I expected that my companion
would authorize me to speak. I therefore said: Abu Abdur Rahman! there have
appeared some people in our land who recite the Holy Qur'an and pursue
knowledge. And then after talking about their affairs, added: They (such
people) claim that there is no such thing as Divine Decree and events are not predestined.
He (Abdullah ibn Umar) said: When you happen to meet such people tell them that
I have nothing to do with them and they have nothing to do with me. And verily
they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him
(the Lord) (and said): If any one of them (who does not believe in the Divine
Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it
(in the way of Allah), Allah would not accept it unless he affirmed his faith
in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One
day we were sitting in the company of Allah's Apostle (peace be upon him) when
there appeared before us a man dressed in pure white clothes, his hair
extraordinarily black. There were no signs of travel on him. None amongst us
recognized him. At last he sat with the Apostle (peace be upon him) He knelt
before him placed his palms on his thighs and said: Muhammad, inform me about
al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that
you testify that there is no god but Allah and that Muhammad is the messenger
of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and
perform pilgrimage to the (House) if you are solvent enough (to bear the
expense of) the journey. He (the inquirer) said: You have told the truth. He
(Umar ibn al-Khattab) said: It amazed us that he would put the question and
then he would himself verify the truth. He (the inquirer) said: Inform me about
Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in
Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment,
and you affirm your faith in the Divine Decree about good and evil. He (the
inquirer) said: You have told the truth. He (the inquirer) again said: Inform
me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That
you worship Allah as if you are seeing Him, for though you don't see Him, He,
verily, sees you. He (the enquirer) again said: Inform me about the hour (of
the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than
the one who is inquiring (about it). He (the inquirer) said: Tell me some of
its indications. He (the Holy Prophet) said: That the slave-girl will give
birth to her mistress and master, that you will find barefooted, destitute
goat-herds vying with one another in the construction of magnificent buildings.
He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his
way but I stayed with him (the Holy Prophet) for a long while. He then, said to
me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle
knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came
to you in order to instruct you in matters of religion.
It is narrated on the authority of
Yahya b. Ya'mur that when Ma'bad discussed the problem pertaining to Divine
Decree, we refuted that. He (the narrator) said: I and Humaid b. Abdur-Rahman
Himyari argued. And they carried on the conversation about the purport of the
hadith related by Kahmas and its chain of transmission too, and there is some
variation of words.
It is narrated on the authority of
Yahya b. Ya'mur and Humaid b. 'Abdur-Rahman that they said: We met Abdullah b.
'Umar and we discussed about the Divine Decree, and what they talked about it
and he narrated the hadith that has been transmitted by 'Umar (may Allah be
pleased with him) from the Apostle (may peace be upon him). There is a slight
variation in that.
Chapter 2: WHAT IS IMAN AND WHAT ARE
ITS CHARACTERISTICS
Abu Huraira reported: One day the
Messenger of Allah (may peace be upon him) appeared before the public that a
man came to him and said: Prophet of Allah, (tell me) what is Iman. Upon this
he (the Holy Prophet) replied: That you affirm your faith in Allah, His angels,
His Books, His meeting, His Messengers and that you affirm your faith in the
Resurrection hereafter. He (again) said: Messenger of Allah, (tell me) what
does al-Islam signify. He (the Holy Prophet) replied: Al-Islam signifies that
you worship Allah and do not associate anything with Him and you establish
obligatory prayer and you pay the obligatory poor-rate (Zakat) and you observe
the fast of Ramadan. He (the inquirer) again said: Messenger of Allah, what
does al-Ihsan imply? He (the Holy Prophet) replied: That you worship Allah as
if you are seeing Him, and in case you fail to see Him, then observe prayer
(with this idea in your mind) that (at least) He is seeing you. He (the
inquirer ) again said: Messenger of Allah, when would there be the hour (of
Doom)? He (the Holy Prophet) replied: The one who is asked about it is no
better informed than the inquirer. I, however, narrate some of its signs (and
these are): when the slave-girl will give birth to he master, when the naked,
barefooted would become the chiefs of the people - these are some of the signs
of (Doom). (Moreover) when the shepherds of the black (camels) would exult
themselves in buildings, this is one of the signs of (Doom). (Doom) is one of
the five (happenings wrapped in the unseen) which no one knows but Allah. Then
he (the Messenger of Allah) recited (the verse):" Verily Allah! with Him
alone is the knowledge of the hour and He it is Who sends (down the rain) and
knows that which is in the wombs and no person knows whatsoever he shall earn
tomorrow, and a person knows not in whatsoever land he shall die. Verily Allah
is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person turned
back and went away. The Messenger of Allah (may peace be upon him) said: Bring
that man back to me. They (the Companions of the Holy Prophet present there)
went to bring him back, but they saw nothing there. Upon this the Messenger of
Allah remarked: he was Gabriel, who came to teach the people their religion.
This hadith is narrated to us on the
authority of Muhammad b. 'Abdullah b. Numair, on the authority of Muhammad b.
Bishr, on the authority of Abd Hayyan al-Taymi with the exception that in this
narration (instead of the words (Iza Waladat al'amah rabbaha), the words are
(Iza Waladat al'amah Ba'laha), i, e, when slave-girl gives birth to her master.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: Ask me (about
matters pertaining to religion), but they (the Companions of the Holy Prophet)
were too much overawed out of profound respect for him to ask him (anything).
In the meanwhile a man came there, and sat near his knees and said: Messenger
of Allah, what al-lslam is? -to which he (the Holy Prophet) replied: You must
not associate anything with Allah, and establish prayer, pay the poor-rate
(Zakat) and observe (the fasts) of Ramadan. He said: You (have) told the truth.
He (again) said: Messenger of Allah, what al-Iman (the faith) is? He (the Holy
Prophet) said: That you affirm your faith in Allah, His angels, His Books, His
meeting, His Apostles, and that you believe in Resurrection and that you
believe in Qadr (Divine Decree) in all its entirety, He (the inquirer) said:
You (have) told the truth. He (again) said: Messenger of Allah, what al-Ihsan
is? Upon this he (the Holy Prophet) said: (Al-Ihsan implies) that you fear
Allah as if you are seeing Him, and though you see Him not, verily He is seeing
you. He (the inquirer) said: You (have) told the truth. He (the inquirer) said:
When there would be the hour (of Doom)? (Upon this) he (the HolyProphet said:
The one who is being asked about it is no better informed than the inquirer
himself. I, however, narrate some of its signs (and these are): when you see a
slave (woman) giving birth to her master - that is one of the signs of (Doom) ;
when you see barefooted, naked, deaf and dumb (ignorant and foolish persons) as
the rulers of the earth - that is one of the signs of the Doom. And when you
see the shepherds of black camels exult in buildings - that is one of the signs
of Doom. The (Doom) is one of the five things (wrapped) in the unseen. No one
knows them except Allah. Then (the Holy Prophet) recited (the folowing
verse):" Verily Allah! with Him alone is the knowledge of the hour and He
it is Who sends down the rain and knows that which is in the wombs and no
person knows whatsoever he shall earn on morrow and a person knows not in
whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator,
Abu Huraira) said: Then the person stood up an (made his way). The Messenger of
Allah (may peace be upon him) said: Bring him back to me. He was searched for, but
they (the Companions of the Holy Prophet) could not find him. The Messenger of
Allah (may peace be upon him) thereupon said: He was Gabriel and he wanted to
teach you (things pertaining to religion) when you did not ask (them
yourselves).
Chapter 3: ON PRAYER (SALAT) WHICH IS
ONE OF THE PILLARS OF ISLAM
It is reported on the authority of
Talha b. 'Ubaidullah that a person with dishevelled hair, one of the people of
Nejd, came to the Messenger of Allah (may peace be upon him). We heard the
humming of his voice but could not fully discern what he had been saying, till
he came nigh to the Messenger of Allah (may peace be upon him). It was then
(disclosed to us) that he was asking questions pertaining to Islam. The
Messenger of Allah (may peace be upon him) said: Five prayers during the day
and the night. (Upon this he said: Am I obliged to say any other (prayer)
besides these? He (the Holy Prophet, ) said: No, but whatever you observe
voluntarily, out of your own free will, and the fasts of Ramadan. The inquirer
said: Am I obliged to do anything else besides this? He (the Holy Prophet)
said: No, but whatever you do out of your own free will. And the Messenger of
Allah told him about the Zakat (poor-rate). The inquirer said: Am I obliged to
pay anything else besides this? He (the Holy Prophet) said: No, but whatever
you pay voluntarily out of your own free will. The man turned back and was
saying: I would neither make any addition to this, nor will decrease anything
out of it. The Prophet remarked: He is successful, if he is true to what he
affirms.
Another hadith, the like of which has
been narrated by Malik (b. Anas) (and mentioned above) is also reported by
Talha b. 'Ubaidullah, with the only variation that the Holy Prophet remarked:
By his father, he shall succeed if he were true (to what he professed), or: By
his father, he would enter heaven if he were true (to what he professed).
Chapter 4: PERTAINING TO FAITH IN
ALLAH
It is reported on the authority of
Anas b. Malik that he said: We were forbidden that we should ask anything
(without the genuine need) from the Holy Prophet. It, therefore, pleased us
that an intelligent person from the dwellers of the desert should come and asked
him (the Holy Prophet) and we should listen to it. A man from the dwellers of
the desert came (to the Holy Prophet) and said: Muhammad, your messenger came
to us and told us your assertion that verily Allah had sent you (as a prophet).
He (the Holy Prophet) remarked: He told the truth. He (the bedouin) said: Who
created the heaven? He (the Holy Prophet) replied: Allah. He (the bedouin
again) said: Who created the earth? He (the Holy Prophet) replied: Allah. He
(the bedouin again) said: Who raised these mountains and who created in them
whatever is created there? He (the Holy Prophet) replied: Allah. Upon this he
(the bedouin) remarked: By Him Who created the heaven and created the earth and
raised mountains thereupon, has Allah (in fact) sent you? He (the Holy Prophet)
said: Yes. He (the bedouin) said: Your messenger also told us that five prayers
(had been made) obligatory for us during the day and the night. He (the Holy
Prophet) remarked: He told you the truth. He (the bedouin) said: By Him Who
sent you, is it Allah Who ordered you about this (i. e. prayers)? He (the Holy
Prophet) said: Yes. He (the bedouin) said: Your messenger told us that Zakat
had been made obligatory in our riches. He (the Holy Prophet) said. He has told
the truth. He (the bedouin) said: By Him Who sent you (as a prophet), is it
Allah Who ordered you about it (Zakat)? He (the Holy Prophet) said: Yes. He
(the bedouin) said: Your messenger told us that it had been made obligatory for
us to fast every year during the month of Ramadan. He (the Holy Prophet) said:
He has told the truth. He (the bedouin) said: By Him Who sent you (as a
prophet), is it Allah Who ordered you about it (the fasts of Ramadan)? He (the
Holy Prophet) said: Yes. He (the bedouin) said: Your messenger also told us that
pilgrimage (Hajj) to the House (of Ka'bah) had been made obligatory for him who
is able to undertake the journey to it. He (the Holy Prophet) said: Yes. The
narrator said that he (the bedouin) set off (at the conclusion of this answer,
but at the time of his departure) remarked: 'By Him Who sent you with the
Truth, I would neither make any addition to them nor would I diminish anything
out of them. Upon this the Holy Prophet remarked: If he were true (to what he
said) he must enter Paradise.
It is narrated on the authority of
Thabit that Anas said: We were forbidden in the Holy Qur'an that we should ask
about anything from the Messenger of Allah (may peace be upon him) and then
Anas reported the hadith in similar words.
Chapter 5: CONCERNING IMAN BY WHICH A
PERSON WOULD ENTER HEAVEN
It is narrated on the authority of Abu
Ayyub Ansari that once during the journey of the Holy Prophet (may peace of
Allah be upon him) a bedouin appeared before him and caught hold of the
nosestring of his she-camel and then said, Messenger of Allah (or Muhammad),
inform me about that which takes me near to Paradise and draws me away from the
Fire (of Hell). He (the narrator) said: The Prophet (may peace be upon him)
stopped for a while and cast a glance upon his companions and then said: He was
afforded a good opportunity (or he had been guided well). He (the Holy Prophet)
addressing the bedouin said: (Repeat) whatever you have uttered. He (the
bedouin) repeated that. Upon this the Apostle (may peace be upon him) remarked:
The deed which can draw you near to Paradise and take you away from Hell is,
that you worship Allah and associate none with Him, and you establish prayer
and pay Zakat, and do good to your kin. After having uttered these words, the
Holy Prophet asked the bedouin to release the nosestring of his she-camel.
This hadith is transmitted by Muhammad
b. Hatim on the authority of Abu Ayyub Ansari.
It is narrated on the authority of Abu
Ayyub that a man came to the Prophet (may peace be upon him) and said: Direct
me to a deed which draws me near to Paradise and takes me away from the Fire
(of Hell). Upon this he (the Holy Prophet) said: You worship Allah and never
associate anything with Him, establish prayer, and pay Zakat, and do good to
your kin. When he turned his back, the Messenger of Allah (may peace be upon
him) remarked: If he adheres to what he has been ordered to do, he would enter
Paradise.
It is reported on the authority of Abu
Huraira that a bedouin came to the Messenger of Allah (may peace be upon him)
and said: Messenger of Allah, direct me to a deed by which I may be entitled to
enter Paradise. Upon this he (the Holy Prophet) remarked: You worship Allah and
never associate anything with Him, establish the obligatory prayer, and pay the
Zakat which is incumbent upon you, and observe the fast of Ramadan. He (the
bedouin) said: By Him in Whose hand is my life, I will never add anything to
it, nor will I diminish anything from it. When he (the bedouin) turned his
back, the Prophet (may peace be upon him) said: He who is pleased to see a man
from the dwellers of Paradise should catch a glimpse of him.
It is narrated on the authority of
Jabir that Nu'man b. Qaufal came to the Holy Prophet (may peace be upon him)
and said: Would I enter Paradise if I say the obligatory prayers and deny
myself that which is forbidden and treat that as lawful what has been made permissible
(by the Shari'ah)? The Holy Prophet (may peace be upon him) replied in the
affirmative.
A similar hadith is narrated on
Jabir's authority in which the following words are added: I will do nothing
more.
It is narrated on the authority of
Jabir that a man once said to the Messenger of Allah (may peace be upon him):
Shall I enter Paradise in case I say the obligatory prayers, observe the
(fasts) of Ramadan and treat that as lawful which has been made permissible (by
the Shari'ah) and deny myself that what is forbidden, and make no addition to
it? He (the Holy Prophet) replied in the affirmative. He (the inquirer) said:
By Allah, I would add nothing to it.
Chapter 6: CONCERNING THE SAYING OF
THE APOSTLE: ISLAM IS FOUNDED ON FIVE (FUNDAMENTS)
It is narrated on the authority of
('Abdullah) son of Umar (may Allah be pleased with them) that the Holy Prophet
(may peace of Allah be upon him) said: (The superstructure of) al-Islam is
raised on five (pillars), i. e. the oneness of Allah, the establishment of
prayer, payment of Zakat, the, fast of Ramadan, Pilgrimage (to Mecca).
A person said (to 'Abdullah b. Umar
the narrator): Which of the two precedes the other-Pilgrimage or the fasts of
Rarnadan? Upon this he (the narrator) replied: No (it is not the Pilgrimage
first) but the fasts of Ramadan precede the Pilgrimage.
It is narrated on the authority of
('Abdullah) son of 'Umar, that the Holy Prophet (may peace of Allah be upon
him) said: (The superstructure of) al-Islam is raised on five (pillars), i. e.
Allah (alone) should be worshipped, and (all other gods) beside Him should be
(categorically) denied. Establishment of prayer, the payment of Zakat, Pilgrimage
to the House, and the fast of Ramadan (are the other obligatory acts besides
the belief in the oneness of Allah and denial of all other gods).
It is narrated on the authority of
'Abdullah son of 'Umar that the Messenger of Allah (may peace be upon him)
said: (The superstructure of) al-Islam is raised on five (pillars), testifying
(the fact) that there is no god but Allah, that Muhammad is His bondsman and
messenger, and the establishment of prayer, payment of Zakat, Pilgrimage to the
House (Ka'ba) and the fast of Ramadan.
It is reported on the authority of
Ta'us that a man said to 'Abdullah son of 'Umar (may Allah be pleased with
him). Why don't you carry out a military expedition? Upon which he replied: I
heard the messenger of Allah (may peace be upon him) say: Verily, al-Islam is
founded on five (pillars): testifying the fact that there is no god but Allah,
establishment of prayer, payment of Zakat, fast of Ramadan and Pilgrimage to
the House.
Chapter 7: RELATING TO THE COMMAND FOR
BELIEF IN ALLAH AND HIS PROPHET AND THE LAWS OF ISLAM AND INVITING (PEOPLE TO)
THEM
It is narrated on the authority of Ibn
'Abbas that a delegation of Abdul Qais came to the Messenger of Allah (may peace
be upon him) and said: Messenger of Allah, verily ours is a tribe of Rabi'a and
there stand between you and us the unbelievers of Mudar and we find no freedom
to come to you except in the sacred month. Direct us to an act which we should
ourselves perform and invite those who live beside us. Upon this the Prophet
remarked: I command you to do four things and prohibit you against four acts.
(The four deeds which you are commanded to do are): Faith in Allah, and then he
explained it for them and said: Testifying the fact. that there is no god but
Allah, that Muhammad is the messenger of Allah, performance of prayer, payment
of Zakat, that you pay Khums (one-fifth) of the booty fallen to your lot, and I
prohibit you to use round gourd, wine jars, wooden pots or skins for wine.
Khalaf b. Hisham has made this addition in his narration: Testifying the fact
that there is no god but Allah, and then he with his finger pointed out the
oneness of the Lord.
Abu Jamra reported: I was an interpreter
between Ibn Abbas and the people, that a woman happened to come there and asked
about nabidh or the pitcher of wine. He replied: A delegation of the people of
'Abdul-Qais came to the Messenger of Allah (may peace be upon him). He (the
Holy Prophet) asked the delegation or the people (of the delegation about their
identity). They replied that they belonged to the tribe of Rabi'a. He (the Holy
Prophet) welcomed the people or the delegation which were neither humiliated
nor put to shame. They (the members of the delegation) said: Messenger of
Allah, we come to you from a far-off distance and there lives between you and
us a tribe of the unbelievers of Mudar and, therefore, it is not possible for
us to come to you except in the sacred months. Thus direct us to a clear
command, about which we should inform people beside us and by which we may
enter heaven. He (the Holy Prophet) replied: I command you to do four deeds and
forbid you to do four (acts), and added: I direct you to affirm belief in Allah
alone, and then asked them: Do you know what belief in Allah really implies?
They said: Allah and His Messenger know best. The Prophet said: It implies
testimony to the fact that there is no god but Allah, and that Muhammad is the
messenger of Allah, establishment of prayer, payment of Zakat, fast of Ramadan,
that you pay one-fifth of the booty (fallen to your lot) and I forbid you to
use gourd, wine jar, or a receptacle for wine. Shu'ba sometimes narrated the
word naqir (wooden pot) and sometimes narrated it as muqayyar. The Holy Prophet
also said: Keep it in your mind and inform those who have been left behind.
There is another hadith narrated on
the authority of Ibn Abbas (the contents of which are similar to the one)
narrated by Shu'ba in which the Holy Prophet (may peace be upon him) said: I
forbid you to prepare nabidh in a gourd, hollowed block of wood, a varnished
jar or receptacle. Ibn Mu'adh made this addition on the authority of his father
that the Messenger of Allah said to Ashajj, of the tribe of 'Abdul-Qais: You
possess two qualities which are liked by Allah: insight and deliberateness.
It is reported on the authority of
Qatada that one among the delegates of the 'Abdul-Qais tribe narrated this
tradition to him. Sa'id said that Qatada had mentioned the name of Abu Nadra on
the authority of Abu Sa'id Khudri who narrated this tradition: That people from
the- tribe of 'Abdul-Qais came to the Messenger of Allah (may peace be upon
him) and said: Messenger of Allah, we belong to the tribe of Rabi'a and there
live between you and us the unbelievers of the Mudar tribe and we find it
impossible to come to you except in the sacred months; direct us to a deed
which we must communicate to those who have been left behind us and by doing
which we may enter heaven. Upon this the Messenger of Allah (may peace be upon
him) said: I enjoin upon you four (things) and forbid you to do four (things):
worship Allah and associate none with Him, establish prayer, pay Zakat, and observe
the fast of Ramadan, and pay the fifth part out of the booty. And I prohibit
you from four (things): dry gourds, green-coloured jars, hollowed stumps of
palm-trees, and receptacles. They (the members of the delegation) said: Do you
know what al-naqir is? He replied: Yes, it is a stump which you hollow out and
in which you throw small dates. Sa'id said: He (the Holy Prophet) used the word
tamar (dates). (The Holy Prophet then added): Then you sprinkle water over it
and when its ebullition subsides, you drink it (and you are so intoxicated)
that one amongst you, or one amongst them (the other members of your tribe, who
were not present there) strikes his cousin with the sword. He (the narrator)
said: There was a man amongst us who had sustained injury on this very account
due to (intoxication), and he told that he tried to conceal it out of shame
from the Messenger of Allah (may peace be upon him). I, however, inquired from
the Messenger of Allah (it we discard those utensils which you have forbidden us
to use), then what type of vessels should be used for drink? He (the Holy
Prophet) replied: In the waterskin the mouths of which are tied (with a
string). They (again) said: Prophet of Allah, our land abounds in rats and
water-skins cannot remain preserved. The holy Prophet of Allah (may peace be
upon him) said: (Drink in water-skins) even if these arenibbled by rats. And
then (addressing) al-Ashajj of 'Abdul-Qais he said: Verily, you possess two
such qualities which Allah loves: insight and deliberateness.
It is narrated on the authority of Abu
Said al-Khudri that when the delegation of the tribe of Abdul-Qais came to the
Prophet of Allah (may peace be upon him), (its members) said: Apostle of Allah,
may God enable us to lay down our lives for you, which beverage is good for us?
He (the Prophet) said: (Not to speak of beverages, I would lay stress) that you
should not drink in the wine jars. They said: Apostle of Allah, may God enable
us to lay down our lives for you, do you know what al-naqir is? He (the Holy
Prophet) replied: Yes, it is a stump which you hollow out in the middle, and
added: Do not use gourd or receptacle (for drink). Use water-skin the mouth of
which is tied with a thong (for this purpose).
Chapter 8: CALLING PEOPLE TO
TESTIFICATIONS AND THE CANONS OF ISLAM
It is reported on the authority of Ibn
'Abbas that Mu'adh said: The Messenger of Allah sent me (as a governor of
Yemen) and (at the time of departure) instructed me thus: You will soon find
yourself in a community one among the people of the Book, so first call them to
testify that there is no god but Allah, that I (Muhammad) am the messenger of
Allah, and if they accept this, then tell them Allah has enjoined upon them
five prayers during the day and the night and if they accept it, then tell them
that Allah has made Zakat obligatory for them that it should be collected from
the rich and distributed among the poor, and if they agree to it don't pick up
(as a share of Zakat) the best of their wealths. Beware of the supplication of
the oppressed for there is no barrier between him and Allah.
It is narrated on the authority of Ibn
'Abbas that when the Messenger of Allah (may peace be upon him) sent Mu'adh
towards Yemen (as governor) he said to him: Verily you would reach a community
of the people of the Book, the very first thing to which you should call them
is the worship of Allah, may His Glory be Magnificent, and when they become
fully aware of Allah, instruct them that He has enjoined five prayers on them
during the day and the night, and when the begin observing it, then instruct
them that verily Allah has made Zakat obligatory for them which would be
collected from the wealthy amongst them and distributed to their needy ones,
and when they submit to it, then collect it from them and avoid (the
temptation) of selecting the best (items) of their riches.
Chapter 9: COMMAND FOR FIGHTING
AGAINST THE PEOPLE SO LONG AS THEY DO NOT PROFESS THAT THERE IS NO GOD BUT ALLAH
AND MUHAMMAD IS HIS MESSENGER
It is narrated on the authority of Abu
Huraira that when the Messenger of Allah (may peace be upon him) breathed his
last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs
who wanted to become apostates became apostates. 'Umar b. Khattab said to Abu
Bakr: Why would you fight against the people, when the Messenger of Allah
declared: I have been directed to fight against people so long as they do not
say: There is no god but Allah, and he who professed it was granted full
protection of his property and life on my behalf except for a right? His
(other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would
definitely fight against him who severed prayer from Zakat, for it is the
obligation upon the rich. By Allah, I would fight against them even to secure
the cord (used for hobbling the feet of a camel) which they used to give to the
Messenger of Allah (as zakat) but now they have withheld it. Umar b. Khattab remarked:
By Allah, I found nothing but the fact that Allah had opened the heart of Abu
Bakr for (perceiving the justification of) fighting (against those who refused
to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right.
It is reported on the authority of Abu
Huraira that the Messenger of Allah said: I have been commanded to fight
against people so long as they do not declare that there is no god but Allah,
and he who professed it was guaranteed the protection of his property and life
on my behalf except for the right affairs rest with Allah.
It is reported on the authority of Abu
Huraira that he heard the Messenger of Allah say: I have been commanded to
fight against people, till they testify to the fact that there is no god but
Allah, and believe in me (that) I am the messenger (from the Lord) and in all
that I have brought. And when they do it, their blood and riches are guaranteed
protection on my behalf except where it is justified by law, and their affairs
rest with Allah.
It is narrated on the authority of
Jabir that the Messenger of Allah said: I have been commanded that I should
fight against people till they declare that there is no god but Allah, and when
they profess it that there is no god but Allah, their blood and riches are
guaranteed protection on my behalf except where it is justified by law, and
their affairs rest with Allah, and then he (the Holy Prophet) recited (this
verse of the Holy Qur'an):" Thou art not over them a warden"
(lxxxviii, 22).
It has been narrated on the authority
of Abdullah b. 'Umar that the Messenger of Allah said: I have been commanded to
fight against people till they testify that there is no god but Allah, that
Muhammad is the messenger of Allah, and they establish prayer, and pay Zakat
and if they do it, their blood and property are guaranteed protection on my
behalf except when justified by law, and their affairs rest with Allah.
It Is narrated on the authority of Abu
Malik: I heard the Messenger of Allah (may peace be upon him) say: He who
professed that there is no god but Allah and made a denial of everything which
the people worship beside Allah, his property and blood became inviolable, an
their affairs rest with Allah.
Abu Malik narrated on the authority of
his father that he heard the Apostle (may peace be upon him) say: He who held
belief in the unity of Allah, and then narrated what has been stated above.
Chapter 10: HE WHO ACCEPTS ISLAM AT
THE DEATH-BED, BEFORE THE ACTUAL AGONY OF DEATH, IS A MUSLIM IT IS FORBIDDEN TO
SUPPLICATE BLESSINGS FOR THE POLYTHEISTS. HE WHO DIES AS A POLYTHEIST IS ONE
AMONG THE DENIZENS OF HELL AND NO MEANS WOULD BE EFFECTIVE ENOUGH TO GET HIM
OUT OF THAT
It is reported by Sa'id b. Musayyib
who narrated it on the authority of his father (Musayyib b. Hazm) that when Abu
Talib was about to die, the Messenger of Allah (may peace be upon him) came to
him and found with him Abu Jahl ('Amr b. Hisham) and 'Abdullah b. Abi Umayya
ibn al-Mughirah. The Messenger of Allah (may peace be upon him) said: My uncle,
you just make a profession that there is no god but Allah, and I will bear
testimony before Allah (of your being a believer), Abu Jahl and 'Abdullah b.
Abi Umayya addressing him said: Abu Talib, would you abandon the religion of
'Abdul-Muttalib? The Messenger of Allah (may peace be upon him) constantly
requested him (to accept his offer), and (on the other hand) was repeated the
same statement (of Abu Jahl and 'Abdullah b. Abi Umayya) till Abu Talib gave
his final decision and be stuck to the religion of 'Abdul-Muttalib and refused
to profess that there is no god but Allah. Upon this the Messenger of Allah
remarked: By Allah, I will persistently beg pardon for you till I am forbidden
to do so (by God), It was then that Allah, the Magnificent and the Glorious,
revealed this verse:
" It is not meet for the Prophet
and for those who believe that they should beg pardon for the polytheists, even
though they were their kith and kin, after it had been made known to them that
they were the denizens of Hell" (ix. 113)
And it was said to the Messenger of
Allah (may peace be upon him):
" Verily thou canst not guide to
the right path whom thou lovest. And it is Allah Who guideth whom He will, and
He knoweth best who are the guided" (xxviii, 56).
It is narrated on the authority of Abu
Huraira that the Messenger of Allah said to his uncle at the time of his death:
Make a profession of it that there is no god but Allah and I will bear
testimony (of your being a Muslim) on the Day of judgment. But he (Abu Talib)
refused to do so. Then Allah revealed this verse:
" Verily thou canst not guide to
the right path whom thou lovest. And it is Allah Who guideth whom He will and
He knoweth best who are the guided" (xxviii. 56).
It is narrated on the authority of Abu
Huraira that the Messenger of Allah said to his uncle (at the time of his
death): Make a profession of it that there is no god but Allah and I will bear
testimony (of your being a Muslim) on the Day of judgment. He (Abu Talib) said:
Were it not the fear of the Quraysh blaming me (and) saying that it was the fear
of (approaching death) that induced me to do so, I would have certainly
delighted your eyes. It was then that Allah revealed:
" Verily thou canst not guide to
the right path whom thou lovest. And it is Allah Who guideth whom He will and
He knoweth best who are the guided" (xxviii-56).
Chapter 11: HE WHO MEETS HIS LORD WITH
IMPLICIT FAITH WOULD ENTER HEAVEN AND FIRE WOULD BE FORBIDDEN HARM HIM
It is narrated on the authority of
'Uthman that the Messenger of Allah (may peace be upon him) said. He who died
knowing (fully well) that there is no god but Allah entered Paradise.
It is narrated on the authority of
Humran that he heard Uthman saying this: I heard the Messenger of Allah (may
peace be upon him) uttering these words (as stated above).
It is narrated on the authority of Abu
Huraira: We were accompanying the Apostle (may peace be upon him) in a march
(towards Tabuk). He (the narrator) said: The provisions with the people were
almost depleted. He (the narrator) said: (And the situation became so critical)
that they (the men of the army) decided to slaughter some of their camels. He
(the narrator) said: Upon this Umar said: Messenger of Allah, I wish that you
should pool together what has been left out of the provisions with the people
and then invoke (the blessings of) Allah upon it. He (the narrator) said: He
(the Holy Prophet) did it accordingly. He (the narrator) said: The one who had
wheat in his possession came there with wheat. He who had dates with him came
there with dates. And Mujahid said: He who possessed stones of dates came there
with stones. I (the narrator) said: What did they do with the date-stones. They
said: They (the people) sucked them and then drank water over them. He (the
narrator said): He (the Holy Prophet) invoked the blessings (of Allah) upon
them (provisions). He (the narrator) said: (And there was such a miraculous
increase in the stocks) that the people replenished their provisions fully. He
(the narrator) said: At that time he (the Holy Prophet) said: I bear testimony
to the fact that there is no god but Allah, and I am His messenger. The
bondsman who would meet Allah without entertaining any doubt about these (two
fundamentals) would enter heaven.
It is narrated either on the authority
of Abu Huraira or that of Abu Sa'id Khudri. The narrator A'mash has narrated
this hadith with a little bit of doubt (about the name of the very first
narrator who was in direct contact with the Holy Prophet. He was either Abu
Huraira or Abu Sa'id Khudri. Both are equally reliable transmitters of the
traditions). He (the narrator) said: During the time of Tabuk expedition, the
(provisions) ran short and the men (of the army) suffered starvation; they
said: Messenger of Allah, would you permit us to slay our camels? We would eat
them and use their fat. The Messenger of Allah (may peace be upon him) said: Do
as you please. He (the narrator) said: Then 'Umar came there and said:
Messenger of Allah, if you do that (if you give your consent and the men begin
to slay their camels), the riding animals would become short. But (I would
suggest you to) summon them along with the provisions left with them Then
invoke Allah's blessings on them (different items of the provisions) It is
hoped Allah shall bless them. The Messenger of Allah replied in the
affirmative. (the narrator) said: He called for a leather mat to be used as a
table cloth and spread it out. Then he called people along with the remaining
portions of their provisions. He (the narrator) said: Someone was coming with
handful of mote, another was coming with a handful of dates, still another was
coming with a portion of bread, till small quantities of these things were
collected on the table cloth. He (the narrator said): Then the messenger of
Allah invoked blessing (on them) and said: Fill your utensils with these
provisions. He (the narrator) said: They filled their vessel to the brim with
them, and no one amongst the army (which comprised of 30,000 persons) was left
even with a single empty vessel. He (the narrator) aid: They ate to their fill,
and there was still a surplus. Upon this the Messenger of Allah (may peace be
upon him) remarked: I bear testimony that there is no god but Allah and I am
the messenger of Allah. The man who meets his Lord without harboring any doubt
about these two (truths) would never be kept away from Paradise.
It is narrated on the authority of
Ubadah b. Samit that the messenger of Allah (may peace be upon him) observed:
He who said:" There is no god but Allah, He is One and there is no
associate with Him, that Muhammad is his servant and His messenger, that Christ
is servant and the son of His slave-girl and he (Christ) His word which He
communicated to Mary and is His Spirit, that Paradise is a fact and Hell is a
fact," Allah would make him (he who affirms these truths enter Paradise
through any one of its eight doors which he would like.
It is narrated on the authority of
Umar b. Hani with the same chain of transmitters with the exception of these
words: Allah would make him (he who affirms these truths) enter Paradise
through one of the eight doors which he would like.
It is narrated on the authority of
Sunabihi that he went to Ubada b. Samit when he was about to die. I burst into
tears. Upon this he said to me: Allow me some time (so that I may talk with
you). Why do you weep? By Allah, if I am asked to bear witness, I would
certainly testify for you (that you are a believer). Should I be asked to
intercede, I would certainly intercede for you, and if I have the power, I
would certainly do good to you, and then observed: By Allah, never did I hear
anything from the Messenger of Allah (may peace be upon him) which could have
been a source of benefit to you and then not conveyed it to you except this
single hadith. That I intend to narrate to you today, since I am going to
breathe my last. I heard the Messenger of Allah (may peace be upon him) say: He
who testifies that there is no god but Allah and that Muhammad is the messenger
of Allah, Allah would prohibit the fire of Hell for him.
It is narrated on the authority of
Mu'adh b. Jabal: I was riding behind the Prophet (may peace be upon him) and
there was nothing between him and me but the rear part of the saddle, when he
said: Mu'adh b. Jabal: To which I replied: At your beck and call, and at your
pleasure, Messenger of Allah! He moved along for a few minutes, when again he
said: Mu'adh b. Jabal: To which I replied: At your beck and call, and at your
pleasure, Messenger of Allah! He then again moved along for a few minutes and
said: Mu'adh b. Jabal: To which I replied. At your beck and call, and at your
pleasure. Messenger of Allah He, (the Holy Prophet) said: Do you know what
right has Allah upon His servants? I said: Allah and His Messenger know best.
He (the Holy Prophet) said: Verily the right of Allah over His servants is that
they should worship Him, not associating anything with Him. He (the Holy
Prophet) with Mu'adh behind him, moved along for a few minutes and said: Mu'adh
b. Jabal: To which I replied: At your beck and call, and at your pleasure,
Messenger of Allah! He (the Holy Prophet) said: Do you know what rights have
servants upon Allah in case they do it (i. e. they worship Allah without
associating anything with Him)? I (Mu'adh b. Jabal) replied: Allah and His
Messenger know best. (Upon this) he (the Holy Prophet) remarked: That He would
not torment them (with the fire of Hell).
It is narrated on the authority of
Mu'adh b. Jabal that he observed: I was riding behind the Messenger of Allah
(may peace be upon him) on an ass known as 'Ufair. He (Mu'adh) observed: He
(the Holy Prophet) said: Mu'adh, do you know what right has Allah over His
bondsmen and what right have His bondsmen over Him? Mu'adh added: I replied:
Allah and his Messenger know best. Upon this he (the Holy Prophet remarked: The
right of Allah over His bondsmen is that they should worship Allah and should
not associate anything with Him, and the right of His bondsmen over Allah,
Glorious and Sublime, is that He does not punish him who associates not
anything with Him. He (Mu'adh) added: I said to the Messenger of Allah: Should
I then give the tidings to the people? He (the Holy Prophet) said: Do not tell
them this good news, for they would trust in it alone.
It is narrated on the authority of
Mu'adh b. Jabal that the Messenger of Allah (may peace be upon him) said:
Mu'adh, do you know the right of Allah over His bondsmen? He (Mu'adh) said:
Allah and His Apostle know best. He (the Messenger of Allah) said: That Allah
alone should be worshipped and nothing should be associated with Him. He (the
Holy Prophet) said: What right have they (bondsmen) upon Him in case they do
it? He (Mu'adh) said: Allah and His Apostle know best. He (the Holy Prophet)
said: That He would not punish them.
It is narrated on the authority of
Aswad b. Hilal that he heard Mu'adh say this: The Messenger of Allah (may peace
be upon him) called, me and I replied to him. He (the Holy Prophet) said: Do
you know the right of Allah upon the people? and then followed the hadith
(mentioned above).
It is reported on the authority of Abu
Huraira: We were sitting around the Messenger of Allah (may peace and blessings
be upon him). Abu Bakr and Umar were also there among the audience. In the
meanwhile the Messenger of Allah got up and left us, He delayed in coming back
to us, which caused anxiety that he might be attacked by some enemy when we
were not with him; so being alarmed we got up. I was the first to be alarmed.
I, therefore, went out to look for the Messenger of Allah (may peace and blessings
be upon him) and came to a garden belonging to the Banu an-Najjar, a section of
the Ansar went round it looking for a gate but failed to find one. Seeing a
rabi' (i. e. streamlet) flowing into the garden from a well outside, drew
myself together, like a fox, and slinked into (the place) where God's Messenger
was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied:
Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with
you? replied: You were amongst us but got up and went away and delayed for a
time, so fearing that you might be attacked by some enemy when we were not with
you, we became alarmed. I was the first to be alarmed. So when I came to this
garden, I drew myself together as a fox does, and these people are following
me. He addressed me as Abu Huraira and gave me his sandals and said: Take away
these sandals of mine, and when you meet anyone outside this garden who
testifies that there is no god but Allah, being assured of it in his heart,
gladden him by announcing that he shall go to Paradise. Now the first one I met
was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are
the sandals of the Messenger of Allah with which he has sent me to gladden
anyone I meet who testifies that there is no god but Allah, being assured of it
in his heart, with the announcement that he would go to Paradise. Thereupon
'Umar struck me on the breast and I fell on my back. He then said: Go back, Abu
Huraira, So I returned to the Messenger of Allah (may peace be upon him), and
was about to break into tears. 'Umar followed me closely and there he was
behind me. The Messenger of Allah (may peace and blessings be on him) said:
What is the matter with you, Abu Huraira? I said: I happened to meet 'Umar and
conveyed to him the message with which you sent me. He struck me on my breast
which made me fall down upon my back and ordered me to go back. Upon this the
Messenger of Allah (may peace be upon him) said: What prompted you to do this,
'Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee,
did you send Abu Huraira with your sandals to gladden anyone he met and who
testified that there is no god but Allah, and being assured of it in his heart,
with the tidings that he would go to Paradise? He said: Yes. Umar said: Please
do it not, for I am afraid that people will trust in it alone; let them go on
doing (good) deeds. The Messenger of Allah (may peace be upon him) said: Well,
let them.
It is reported on the authority of
Anas b. Malik that the Prophet of Allah (may peace and blessings be upon him)
addressed Mu'adh b. Jabal as he was riding behind him to which he replied: At
thy beck and call, and at thy pleasure, Messenger of Allah. He again called
out: Mu'adh, to which he (again) replied: At thy beck and call, and at thy
pleasure. He (the Holy Prophet) addressed him (again): Mu'adh, to which he
replied: At thy beck and call, and at thy pleasure, Messenger of Allah. Upon
this he (the Holy Prophet) observed: If anyone testifies (sincerely from his
heart) that there is no god but Allah, and that Muhammad is His bondsman and
His messenger, Allah immuned him from Hell. He (Mu'adh) said: Messenger of
Allah, should I not then inform people of it, so that they may be of good cheer?
He replied: Then they would trust in it alone. Mu'adh told about it at the time
of his death, to avoid sinning.
It is narrated on the authority of
'Itban b. Malik that he came to Medina and said: Something had gone wrong with
my eyesight. I, therefore, sent (a message to the Holy Prophet): Verily it is
my ardent desire that you should kindly grace my house with your presence and
observe prayer there so, that I should make that corner a place of worship. He
said: The Prophet (may peace be upon him) came there, and those amongst the
Companions whom Allah willed also accompanied him. He entered (my place) and
offered prayer at my residence and his Companions began to talk amongst
themselves (and this conversation centered round hypocrites), and then the
conspicuous one, Malik b. Dukhshum was made the target and they wished that he
(the Holy Prophet) should curse him and he should die or he should meet some
calamity. In the meanwhile the Messenger of Allah (may peace and blessings be upon
him) completed his prayer and said: Does Malik b. Dukhshum not testify the fact
that there is no god but Allah and verily I am the messenger of Allah. They
replied: He makes a profession of it (no doubt) but does not do it out of
(sincere) heart. He (the Holy Prophet) said: He who testifies that there is no
god but Allah and I am the messenger of Allah would not enter Hell or its
(flames) would not consume him. Anas said: This hadith impressed me very much
and I told my son to write it down.
It is narrated on the authority of
Anas that 'Itban b. Malik told him that he became blind. He sent a message to
the Messenger of Allah (may peace be upon him) that he should come and mark a
place of worship for him. Thereupon came the Messenger of Allah (may peace be
upon him) and his people and then there was a discussion among them about a man
who was known as Malik b. Dukhshum, and subsequently the narrator described the
hadith of Sulaiman b. Mughira as stated above.
Chapter 12: HE RELISHED THE FLAVOR OF
IMAN WHO WAS PLEASED WITH ALLAH AS HIS LORD
It is narrated on the authority of
'Abbas b. 'Abdul-Muttalib that he heard the Messenger of Allah saying: He
relished the flavor of faith (Iman) who became the book of faith pleased with
Allah as Lord, with al-Islam as the code of life and with Muhammad as the
Messenger (of Allah).
Chapter 13: CONCERNING THE BRANCHES OF
IMAN
It is narrated on the authority of Abu
Huraira that the Prophet (may peace be upon him) said: Iman has over seventy
branches, and modesty is a branch of Iman.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him) said:
Faith has over seventy branches or over sixty branches, the most excellent of
which is the declaration that there is no god but Allah, and the humblest of
which is the, removal of what is injurious from the path: and modesty is the
branch of faith.
Salim reported on the authority of his
father that the Prophet (may peace and blessings be upon him) heard a man
instruction his brother about modesty. Upon this the Prophet remarked: Modesty
is an ingredient of Iman (faith).
Zuhri has narrated this hadith with
the addition of these words: He (the Holy Prophet) happened to pass by a mass
of Ansar who was instructing his brother (about modesty).
It is narrated on the authority of
'Imran b. Husain that the Prophet (may peace and blessings be upon him) said:
Modesty brings forth nothing but goodness. Bushair b. Ka'b said: It is recorded
in the books of wisdom, there lies sobriety in it and calmness of mind in it,
Imran said: I am narrating to you the tradition of the Messenger of Allah (may
peace and blessings be upon him) and you talk of your books.
It is narrated on the authority of
Qatada. We were sitting with 'Imran b. Husain in a company and Bushair ibn Ka'b
was also amongst us. 'Imran narrated to us that on a certain occasion the
Messenger of Allah (may peace and blessings be upon him) said: Modesty is a
virtue through and through, or said: Modesty is a goodness complete. Upon this
Bushair ibn Ka'b said: Verily we find in certain books or books of (wisdom)
that it is God-inspired peace of mind or sobriety for the sake of Allah and
there is also a weakness in it. Imran was so much enraged that his eyes became
red and he said: I am narrating to you the hadith of the Messenger of Allah
(may peace be upon him) and you are contradicting it. He (the narrator) said:
Imran reported the hadith, He (the narrator) said: Bushair repeated, (the same
thing). Imran was enraged. He (the narrator) said: We asserted: Verily Bushair
is one amongst us. Abu Nujaid! There is nothing wrong, with him (Bushair).
Ishaq b. Ibrahim narrates this hadith
of the Holy Prophet on the authority of Imran b. Husain, like the one narrated
by Hammad b. Zaid.
Chapter 14: CONCERNING THE COMPREHENSIVE
ATTRIBUTES OF ISLAM
It is narrated on the authority of
Sufyan b. 'Abdulla al-Thaqafi that he said: I asked the Messenger of Allah to
tell me about Islam a thing which might dispense with the necessity of my
asking anybody after you. In the hadith of Abu Usama the (words) are: other
than you. He (the Holy Prophet) remarked: Say I affirm my faith in Allah and
then remain steadfast to it.
Chapter 15: CONCERNING THE EMINENCE OF
ISLAM AND OF THE AFFAIRS WHICH ARE EXCELLENT
It is narrated on the authority of
'Abdullah b. 'Amr that a man asked the Messenger of Allah (may peace and
blessings be upon him) which of the merits (is superior) in Islam. He (the Holy
Prophet) remarked: That you provide food and extend greetings to one whom you
know or do not know.
'Abdullah b. Amr b. al-As is reported
to have said: Verily a person asked the Messenger of Allah (may peace and
blessings be upon him) who amongst the Muslims was better. Upon this (the Holy
Prophet) remarked: From whose hand and tongue the Muslims are safe.
It is narrated on the authority of
Jabir that he heard the (Holy Prophet) say: A Muslim is he from whose hand and
tongue the Muslim's are safe.
It is narrated on the authority of Abu
Musa Ash'ari: I asked the Messenger of Allah which (attribute) of Islam is more
excellent. Upon this he remarked: One in which the Muslims are safe, protected
from the tongue and hand of (other Muslims). Ibrahim b. Sa'id al-Jauhari has
narrated this hadith with the same words in addition to these. The Messenger of
Allah (may peace and blessings be upon him) was asked as to who amongst the
Muslims is better, and the rest of the hadith was narrated like this.
Chapter 16: CONCERNING THE ATTRIBUTES
BY WHICH ONE GETS THE RELISH OF IMAN
It is reported on the authority of
Anas that the Prophet of Allah (may peace and blessings be upon him ) said:
There are three qualities for which anyone who is characterised by them will
relish the sweetness of faith: he to whom Allah and His Messenger are dearer
than all else; he who loves a man for Allah's sake alone; and he who has as
great an abhorrence of returning to unbelief after Allah has rescued him from
it as he has of being cast into Hell.
It is reported on the authority of
Anas that the Messenger of Allah (may peace be upon him) said: There are three
qualities for which any one who is characterised by them will relish the savour
of faith: that he loves man and he does not love him but for Allah's sake
alone; he is to whom Allah and His Messenger are dearer than all else; he who
prefers to be thrown into fire than to return to unbelief after Allah has
rescued him out of it.
A similar hadith has been reported on
the authority of Anas (with another chain of transmitters) with the exception
of these words: that he again becomes a Jew or a Christian.
Chapter 17: IT IS OBLIGATORY TO LOVE THE
PROPHET MORE THAN THE MEMBERS OF ONE'S HOUSEHOLD: ONE'S CHILD, FATHER OR EVEN
THE WHOLE OF HUMANITY
It is reported on the authority of
Anas that the Messenger of Allah (may peace be upon him) said: No bondsman
believes, and, in the hadith narrated by Abdul Warith, no person believes, till
I am dearer to him than the members of his household, his wealth and the whole
of mankind.
It is reported on the authority of
Anas b. Malik that the Messenger of Allah said: None of you is a believer till
I am dearer to him than his child, his father and the whole of mankind.
Chapter 18: CONCERNING THE FACT THAT
IT IS ONE OF THE CHARACTERISTICS OF IMAN THAT ONE SHOULD LIKE THE SAME THING
FOR ONE'S BROTHER-IN-ISLAM AS ONE LIKES FOR ONE'S SELF
It is arrested on the authority of
Anas b. Malik that the Prophet (may peace and blessings be upon him) observed:
one amongst you believes (truly) till one likes for his brother or for his
neighbour that which he loves for himself.
It is narrated on the authority of
Anas that the Prophet (may peace blessings be upon him) observed: By Him in
whose Hand is my life, no, bondsman (truly) believes till he likes for his
neighbour, or he (the Holy Prophet) said: for his brother, whatever he likes
for himself.
Chapter 19: CONCERNING THE PROHIBITION
TO HARM NEIGHBOUR
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessing be upon him)
observed: He will not enter Paradise whose neighbour is not secure from his
wrongful conduct.
Chapter 20: CONCERNING EXHORTATION TO
ACCORD HONOUR AND RESPECT TO THE NEIGHBOUR AND TO THE GUEST AND OBLIGATION TO
OBSERVE SILENCE EXCEPT IN GOODNESS, AND ALL THESE QUALITIES COME WITHIN THE
ORBIT OF IMAN
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: He who
believes in Allah and the Last Day should either utter good words or better
keep silence; and he who believes in Allah and the Last Day should treat his
neighbour with kindness and he who believes in Allah and the Last Day should
show hospitality to his guest.
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him)
observed: He who believes in Allah and the Last Day does not harm is neighbour,
and he who believes in Allah and the Last Day shows hospitality to his guest
and he who believes in Allah and the Last Day speaks good or remains silent.
Another hadith similar to one narrated
(above) by Abu Husain is also reported by Abu Huraira with the exception of
these words: He (the Prophet) said: He should do good to the neighbour.
It is narrated on the authority of Abu
Shuraih al-Khuzai' that the Prophet (may peace and blessings of Allah be upon
him) observed: He who believes in Allah and the Last Day should do good to his
neighbour and he who believes in Allah and the Last Day should show hospitality
to the guest and he who believes in Allah and the Last Day should either speak
good or better remain silent.
Chapter 21: CONCERNING THE FACTS THAT
INTERDICTION AGAINST ABOMINABLE IS A PART OF FAITH, THAT FAITH INCREASES AND
DIMINISHES; ENJOINING THAT WHICH IS GOOD AND FORBIDDING THAT WHICH IS
ABOMINABLE ARE OBLIGATORY (ACTS)
It is narrated on the authority of
Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering
khutbah (address) before the prayer on the 'Id day. A man stood up and said:
Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been
done away with. Upon this Abu Sa'id remarked: This man has performed (his duty)
laid on him. I heard the Messenger of Allah as saying: He who amongst you sees
something abominable should modify it with the help of his hand; and if he has
not strength enough to do it, then he should do it with his tongue, and if he
has not strength enough to do it, (even) then he should (abhor it) from his
heart, and that is the least of faith.
The same hadith of the Holy Prophet
(may peace and blessings be upon him) has been reported by Abu Sa'id al-Khudri
in connection with the story of Marwan.
It is narrated on the authority
'Abdullah b. Mas'ud that the Messenger of Allah (may peace and blessings be
upon him) observed: Never a Prophet had been sent before me by Allah towards
his nation who had not among his people (his) disciples and companions who
followed his ways and obeyed his command. Then there came after them their
successors who said whatever they did not practise, and practised whatever they
were not commanded to do. He who strove against them with his hand was a
believer: he who strove against them with his tongue was a believer, and he who
strove against them with his heart was a believer and beyond that there is no
faith even to the extent of a mustard seed. Abu Rafi' said: I narrated this
hadith to 'Abdullah b. 'Umar; he contradicted me. There happened to come
'Abdullah b. Mas'ud who stayed at Qanat, and 'Abdullah b 'Umar wanted me to
accompany him for visiting him (as 'Abdullah b. Mas'ud was ailing), so I went
along with him and as we sat (before him) I asked Ibn Mas'ud about this hadith.
He narrated it in the same way as I narrated it to Ibn 'Umar.
The same hadith has been transmitted
by another chain of narrators on the authority of 'Abdullah b. Mas'ud who observed:
Never was there one among the prophets who had had not disciples who followed
his direction and followed his ways. The remaining part of the hadith is like
that as narrated by Salih but the arrival of Ibn Mas'ud and the meeting of Ibn
'Umar with him is not mentioned.
Chapter 22: PRECEDENCE OF THE
BELIEVERS OVER ONE ANOTHER AND THE SUPERIORITY OF THE PEOPLE OF YEMEN IN THIS
RESPECT
It is narrated on the authority of Ibn
Mas'ud that the Apostle of Allah (may peace and blessings be upon him) pointed
towards Yemen with his hand and said: Verily Iman is towards this side, and
harshness and callousness of the hearts is found amongst the rude owners of the
camels who drive them behind their tails (to the direction) where emerge the
two horns of Satan, they are the tribes of Rabi'a and Mudar.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah observed: There have come the people of
Yemen; they are tender of hearts, the belief is that of the Yemenites, the
understanding (of the faith) is that of the Yemenites and sagacity is that of
the Yemenites.
Abu Huraira reported the same hadith
which is transmitted to us by another chain of transmitters, e. g. Muhammad b.
al-Muthanna, Ishaq b. Yusuf Azraq, Ibn 'Aun, etc.
Abu Huraira reported: The Messenger of
Allah (may peace and blessings be upon him) observed: There came to you the
people from Yemen; they are tender of hearts and mild of feelings, the
understanding is Yemenite, the sagacity is Yemenite.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him)
remarked: The summit of unbelief is towards the East and the pride and
conceitedness is found among the owners of horses and camels who are rude and
uncivil, people of the tents, and tranquillity is found among those who rear
goats and sheep.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him)
observed: The belief is among the Yemenites, and the unbelief is towards the
East, and tranquillity is among those who rear goats and sheep, and pride and
simulation is among the uncivil and rude owners of horses and camels.
It is reported on the authority of Abu
Huraira: I heard the Messenger of Allah saying this: Pride and conceitedness is
found among the uncivil owners of the camels and tranquillity is found among
the owners of sheep and goats.
The same hadith has been narrated by
Zuhri with the same chain of authorities with the addition: The belief is among
the Yemenites, the sagacity is that of the Yemenites.
Abu Huraira said: I heard the Prophet
(may peace and blessings be upon him) saying: There came the people of Yemen,
they are tender of feelings and meek of hearts. The belief is that of the
Yemenites, the sagacity is that of the Yemenites, the tranquillity is among the
owners of goats and sheep, and pride and conceitedness is among the uncivil
owners of the camels, the people of the tents in the direction of sunrise.
It is reporter on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him)
observed: There came the people of Yemen who are soft of hearts, tender in
feelings: the belief is that of the Yemenites, the sagacity is that of the
Yemenites and the summit of unbelief is towards the East.
Qutaiba b. Sa'id and Zubair b. Harb
say: Jarir narrated this on the authority of A'mash with the same chain of
narrators (as mentioned above).
Shu'ba narrated the hadith as reported
by Jarir with the same chain of narrators with this addition: Pride and
conceitedness is among the owners of the camels and tranquillity and sobriety
is found amongst the owners of sheep.
It is reported on the authority of
Jabir b. Abdullah that the Messenger of Allah (may peace and, blessings be upon
him) observed: The callousness of heart and sternness is in the East and faith
is among the people of the Hijaz.
Chapter 23: CONCERNING THE FACT THAT
NO ONE WILL ENTER PARADISE EXCEPT BELIEVERS, THAT LOVE FOR BELIEVERS IS (A
CHARACTERISTIC FEATURE OF) FAITH AND GIVING CURRENCY TO (THE PRACTICE OF PAYING
SALUTATION BY SAYING) AS-SALAMU'ALAIKUM (PEACE BE UPON YOU) IS THE MEANS TO
ACHIEVE IT (FAITH)
Abu Huraira reported: The Messenger of
Allah (may peace and blessing be upon him) observed: You shall not enter
Paradise so long as you do not affirm belief (in all those things which are the
articles of faith) and you will not believe as long as you do not love one
another. Should I not direct you to a thing which, if you do, will foster love
amongst you: (i. e.) give currency to (the practice of paying salutation to one
another by saying) as-salamu alaikum.
Zuhair b. Harb said: Jarir reported on
the authority of A'mash with this chain of transmitters that the Messenger of
Allah (may peace be upon him) observed: By him in Whose hand is my life, you
shall not enter Paradise unless you believe. The rest of the hadith is the same
as narrated by Abd Mu'awiya and Waki'.
Chapter 24: DIN IS SINCERITY AND
GOOD-WILL
It is narrated on the authority of
Tamim ad-Dari that the Apostle of Allah (may peace and blessings be upon him)
observed: Al-Din is a name of sincerity and well wishing. Upon this we said:
For whom? He replied: For Allah, His Book, His Messenger and for the leaders
and the general Muslims.
Muhammad b. Hatim and others narrate
the same hadith of the Apostle (may peace and blessings be upon him) on the
authority of Tamim ad-Dari.
Umayya b. Bistam narrates the same
hadith of the Messenger of Allah (may peace and blessings be upon him) on the
authority of Tamim ad-Dari.
It is narrated on the authority of
Jarir that he observed I gave pledge of allegiance to the Messenger of Allah
(may peace and blessings be upon him) on the observance of prayer, payment of
Zakat, and sincerity and well-wishing for every Muslim.
Sufyan narrated on the authority of
Ziyad b. 'Ilaqa that he heard Jarir b. 'Abdullah saying: I pledged allegiance
to the Apostle of Allah may peace and blessings be upon him) on sincerity and
well-wishing for every Muslim.
It is narrated on the authority of
Jarir that he observed: I owed allegiance to the Apostle of Allah (may peace
and blessings be upon him) on hearing ( is commands) and obeying (them) and the
Prophet) instructed me (to act) as lay in my power, and sincerity and goodwill
for every Muslim.
Chapter 25: CONCERNING DIMINUTION OF
BELIEF DUE TO SINS AND ITS SEPARATION FROM THE SINNER: NEGATION OF THE
EXCELLENCE OF IMAN AT THE TIME OF COMMITTING SIN
Abu Huraira reported that the
Messenger of Allah observed: The fornicator who fornicates is not a believer so
long as he commits it and no thief who steals is a believer as long as he
commits theft, and no drunkard who drinks wine is a believer as long as he
drinks it. 'Abdul-Malik b. Abi Bakr' narrated this on the authority of Abu Bakr
b. Abdur-Rahman b. Harith and then said: Abu Huraira made this addition: No
plunderer who plunders a valuable thing that attracts the attention of people
is a believer so long as he commits this act.
'Abdul-Malik b. Shu'aib narrated this
hadith on the authority of Abu Huraira that he observed: The Messenger of Allah
said that a fornicator does not fornicate, and then narrated the hadith like
this, and he also made mention of plundering too, but did not mention of a thin
having value. Ibn Shihab said: Sa'id b. al-Musayyib and Abu Salama narrated
this hadith on the authority of Abu Huraira a hadith like that of Abu Bakr with
the exception of (the mention) of plundering.
Muhammad b. Mihran narrates this
hadith on the authority of Abu Huraira and made mention of plundering but did
not talk of (a thing) having value.
Imam Muslim has reported this hadith
by Hasan b. 'Ali al-Halwani and other traditions.
It is reported on the authority of
Qutaiba b. Sa'id who reported on the authority of Abu Huraira the hadith like
that narrated from Zuhri with this exception that in the hadith narrated by
'Ala ' and Safwan b. Sulaim there is no mention of: People raise there eyes
towards him, and in the hadith narrated by Hammam: The believers raise their
eyes towards him, and such like words, so long as he plunders (is not) a
believer, and these words were added: And no exploiter who makes an
exploitation is a believer as long as he exploits It; therefore avoid and shun
(these evils).
It is narrated on the authority of Abu
Huraira: A fornicator who fornicates is not a believer as long as he commits
fornication, and no one who steals is a believer as long as he commits theft,
and no one who drinks wine is a believer as long as he drinks it, and
repentance may be accepted after that.
Muhammad b. Rafi', Abdur-Razzaq,
Sufyan, A'mash narrated this hadith like one narrated by Shu'ba, on the
authority of Abu Huraira tracing, it (right to the Holy Prophet).
Chapter 26: CONCERNING THE
PECULIARITIES OF A HYPOCRITE
It is narrated on the authority of
Abdullah b. 'Amr that the Prophet observed: Four characteristics made anyone
who possessed them, a sheer hypocrite; anyone who possessed one of them
possessed a characteristic of hypocrisy till be abandons it: when he talked he
lied, when he made a covenant he acted treacherously, and when he quarreled he deviated
from the truth.
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him) said:
Three are the signs of a hypocrite: when he spoke he told a lie, when he made a
promise he acted treacherously against it, when he was trusted he betrayed.
Abu Huraira reported that the
Messenger of Allah (may peace and blessings be upon him) observed: There are
three characteristics of a hypocrite: when he spoke he told a lie, when he made
promise he acted treacherously, and when he was trusted he betrayed.
'Uqba b. Mukarram al-'Ami reported
that he heard 'Ala' b. 'Abdur-Rahman narrating this hadith with this chain of
transmitters and he said: Three are the signs of a hypocrite, even if he
observed fast and prayed and asserted that he was a Muslim.
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings of Allah be upon
him) made observations like them embodied in the hadith narrated by Yahya b.
Muhammad on the authority of 'Ala', and added to it: even if he observed fast
and prayed and asserted that he was a Muslim.
Chapter 27: THE CONDITION OF THE FAITH
OF ONE WHO CALLS HIS BROTHER MUSLIM AN UNBELIEVER
It is reported on the authority of Ibn
'Umar that the Apostle (may peace and blessings be upon him) observed: When a
man calls his brother an unbeliever, it returns (at least) to one of them.
It is reported on the authority of Ibn
'Umar that the Messenger of Allah (may peace and blessings be upon him) said:
Any person who called his brother: or unbeliever (has in fact done an act by
which this unbelief) would return to one of them. If it were so, as he asserted
(then the unbelief of man was confirmed but if it was not true), then it
returned to him (to the man who labeled it on his brother Muslim).
Chapter 28: THE CONDITION OF THE FAITH
OF ONE WHO KNOWINGLY DENIES HIS TRUE PARENTAGE
It is reported on the authority of Abu
Dharr that he heard the Messenger of Allah (may peace and blessings be upon
him) saying: No person who claimed knowingly anyone else as his father besides
(his own) committed nothing but infidelity, and he who made a claim of
anything, which (in fact) did not belong to him, is not amongst us; he should
make his abode in Fire, and he who labeled anyone with unbelief or called him
the enemy of Allah, and he was in fact not so, it rebounded on him.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him)
observed: Do not detest your fathers; he who detested his father committed
infidelity.
It is reported on the authority of
Sa'd b. Abi Waqqas: Both of my ears heard the Messenger of Allah saying this:
He who claimed the fatherhood of anyone else besides his real father knowingly
(committed a great sin) ;Paradise is forbidden to him. Abu Bakra asserted that
he too heard it from the Messenger of Allah (may peace be upon him ).
Sa'd and Abu Bakra each one of them
said: My ears heard and my hearing preserved it that Muhammad (peace and
blessings be upon him) observed: He who claimed for another one his fatherhood
besides his own father knowingly that he was not his father-to him Paradise is
forbidden.
Chapter 29: ABUSING A MUSLIM IS AN
OUTRAGE AND FIGHTING AGAINST HIM IS UNBELIEF
It is narrated on the authority of
'Abdullah b. Mas'ud that the Messenger of Allah (may peace and blessings be
upon him) observed: Abusing a Muslim is an outrage and fighting against him is
unbelief. Zubaid said: I asked Abu Wa'il: Did you hear it from Abdullah
narrating if from the Messenger of Allah (may peace and blessings be upon him)?
He replied: Yes. But there is mention of the talk between Zubaid and Abu Wa'il
in the hadith narrated by Shu'ba.
Abu Bakr b. Abu Shaiba narrated a hadith
like this from the Apostle (may peace and blessings be upon him) on the
authority of Abdullah.
Chapter 30: DON'T BECOME UNBELIEVERS
AFTER ME BY STRIKING THE NECKS OF ONE ANOTHER
It is narrated on the authority of
Jarir b. 'Abdullah that the Apostle of Allah (may peace and blessings be upon
him) asked him on the occasion of the Farewell Pilgrimage to make the people
silent and then said: Do not return to unbelief after me by striking the necks
of one another.
Abdullah b. Mu'adh narrated from the
Apostle (may peace and blessings be upon him) a hadith like this on the
authority on Ibn Umar.
It is narrated on the authority of
Abdullah b. Umar that the Apostle (may peace and blessings be upon him)
observed on the occasion of the Farewell Pilgrimage Woe unto you distress unto
you! Don't turn back as unbelievers after me by striking the necks of one
another.
Harmala b. Yahya, Abdullah b. Wahb,
Umar b. Muhammad, Ibn Umar narrated like the hadith reported by Shu'ba on the
authority of Waqid.
Chapter 31: THE USE OF THE WORD"
UNBELIEF" IN CASE OF SLANDERING (ANYONE) OR ONE'S LINEAGE, AND LAMENTATION
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him)
observed: Two (things) are found among men which are tantamount to unbelief:
slandering one's lineage and lamentation on the dead.
Chapter 32: CALLING THE FUGITIVE SLAVE
AS INFIDEL
It is narrated on the authority of
Jarir that he heard (the Holy Prophet) saying, The slave who fled from his
master committed an act of infidelity as long as he would not return to him.
Mansur observed: By God, this hadith was narrated from the Apostle (may peace
and blessings be upon him), but I do not like that this should be narrated on
my authority here in Basra.
It is narrated on the authority of
Jarir that the Messenger of Allah (may peace and blessings be upon him)
observed: The slave who fled from his master, responsibility with regard to him
was absolved.
Jarir b. Abdullah reported it from the
Holy Prophet: When the slave runs away from his master, his prayer is not accepted.
Chapter 33: THE UNBELIEF OF ONE WHO
SAID: WE GOT RAINFALL BY THE MOVEMENT (OF THE STARS)
It is narrated on the authority of
Zaid b. Khalid al-Juhani: The Messenger of Allah (may peace and blessings be
upon him) led the morning prayer at Hudaybiya. There were some marks of the
rainfall during the night. At the conclusion of prayer he turned towards people
and observed: Do you know what your Lord has said? They replied: Allah and His
Messenger know best. Upon this he (the Holy Prophet) remarked: He (Allah) said:
Some of My bondsmen entered the morning as My believers and some as
unbelievers. He who said: We have had a rainfall due to the Blessing and Mercy
of Allah, he is My believer and a disbeliever of stars, and who said: We have
had a rainfall due to the rising of such and such (star) disbelieved Me and
affirmed his faith in the stars.
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him) said:
Don't you know what your Lord said? He observed: I have never endowed My
bondsmen with a favor, but a section amongst them disbelieved it and said:
Stars, it was due to the stars.
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessing be upon him)
observed: Allah does not shower His blessings from the heaven that in the
morning a group of men disbelieve it (to be a blessing from Allah). Allah sends
down rain, but they (the disbelievers) say: Such and such star (is responsible
for that).
It is reported on the authority of Ibn
'Abbas that there was (once) a downpour during the life of the Apostle (may
peace and blessings be upon him Upon this the Apostle (may peace and blessings
be upon him) observed: Some people entered the morning with gratitude and some
with ingratitude (to Allah). Those who entered with gratitude said: This is the
blessing of Allah, and those who entered with ingratitude said: Such and such
asterism was right. It was upon this that the verse was revealed:
I swear by the setting of the stars to
the end and make your provision that you should disbelieve it.
Chapter 34: THE LOVE OF ANSAR
(HELPERS) AND 'ALI (MAY ALLAH BE PLEASED WITH ALL OF THEM) IS (AN INGREDIENT)
OF IMAN AND (ONE OF) ITS SIGNS, AND HATRED AGAINST THEM IS A SIGN OF
DISSEMBLANCE
It is reported on the authority of
Anas that the Messenger of Allah (may peace and blessings Be upon him)
observed: The sign of a hypocrite is the hatred against the Ansar and the sign
of a believer is the love for the Ansar.
It is narrated on the authority of
Anas that the Apostle (may peace and blessings be upon him) said: The love of
the Ansar is the sign of faith and hatred against them is the sign of
dissemblance.
Al-Bara reported it from the Apostle
(may peace and blessing be upon him) that he observed with regard to the Ansar,
None but the believer loves them, none but the hypocrite hates them. He who
loved them loved Allah and he who hated them hated Allah. I (the narrator)
said: Did you hear this hadith from al-Bara'? He said: To me, he narrated it.
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace and blessings be upon him) said:
A person who believes in Allah and the Last Day never nurses a grudge against
the Ansar.
It is narrated on the authority of Abu
Sa'id Khudri that the Messenger of Allah observed: The person who believes in
Allah and the Last Day never nurses a grudge against the Ansar.
Zirr reported: 'Ali observed: By Him
Who split up the seed and created something living, the Apostle (may peace and
blessings be upon him) gave me a promise that no one but a believer would love
me, and none but a hypocrite would nurse grudge against me.
Chapter 35: DIMINUTION OF IMAN BY
FAILING IN SUBMISSION AND THE USE OF THE WORD" KUFR" FOR THINGS
BESIDES UNBELIEF OF ALLAH, FOR EXAMPLE UNGRATEFULNESS AND INGRATITUDE
It is narrated on the authority of
'Abdullah b. Umar that the Messenger of Allah observed: O womenfolk, you should
give charity and ask much forgiveness for I saw you in bulk amongst the
dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah,
that our folk is in bulk in Hell? Upon this the Holy Prophet observed: You
curse too much and are ungrateful to your spouses. I have seen none lacking in
common sense and failing in religion but (at the same time) robbing the wisdom
of the wise, besides you. Upon this the woman remarked: What is wrong with our
common sense and with religion? He (the Holy Prophet) observed: Your lack of
common sense (can be well judged from the fact) that the evidence of two women
is equal to one man, that is a proof of the lack of common sense, and you spend
some nights (and days) in which you do not offer prayer and in the month of
Ramadan (during the days) you do not observe fast, that is a failing in
religion. This hadith has been narrated on the authority of Abu Tahir with this
chain of transmitters.
A hadith like this as narrated by Ibn
'Umar has also been transmitted by Abu Huraira.
Chapter 36: APPLICATION OF THE
WORD" KUFR" TO ONE WHO NEGLECTS PRAYER
It is narrated on the authority of Abu
Huraira that when, the son of Adam recites the Ayat of Sajdah (prostration) and
then falls down in prostration, the Satan goes into seclusion and weeps and
says: Alas, and in the narration of Abu Kuraib the words are: Woe unto me, the
son of Adam was commanded to prostrate, and he prostrated and Paradise was
entitled to him and I was commanded to prostrate, but I refused and am doomed
to Hell.
A'mash narrated this hadith with the
same chain of transmitters, with this change of words that he (the Satan) said:
I disobeyed and I am doomed to Hell.
It is narrated on the authority of
Jabir that he heard the Apostle (may peace and blessings be upon him) saying.
Verily between man and between polytheism and unbelief is the negligence of
prayer.
It is narrated on the authority of Abu
Zubair that he heard Jabir b. 'Abdullah saying. I heard the Messenger of Allah
(may peace and blessings be upon him) observing this: Between man and
polytheism and unbelief is the abandonment of salat.
Chapter 37: BELIEF IN ALLAH IS THE
BEST OF DEEDS
Abu Huraira reported: The Messenger of
Allah was asked about the best of deeds. He observed: Belief in Allah. He (the
inquirer) said: What next? He (the Holy Prophet) replied: Jihad (struggle to
the utmost) in the cause of Allah. He (the inquirer) again said: What next? He
(the Holy Prophet) replied: Pilgrimage accepted into the grace of the Lord. In
the. tradition narrated on the authority of Muhammad b. Ja'far (the words are)
that he (the Holy Prophet) said: Belief in Allah and His Messenger. Muhammad b.
Rafi and 'Abd b. Humaid, 'Abdur-Razzaq and Ma'mar and Zuhri have narrated a
hadith like this on the authority of the same chain of transmitters.
Abu Dharr reported: I said: Messenger
of Allah, which of the deeds is the best? He (the Holy Prophet) replied: Belief
in Allah and Jihad in His cause. I again asked: Who is the slave whose
emancipation is the best? He (the Holy Prophet) replied: One who is valuable
for his master and whose price is high. I said: If I can't afford to do it? He
(the Holy Prophet) replied: Help an artisan or make anything for the unskilled
(labourer). I (Abu Dharr) said: Messenger of Allah, you see that I am helpless
in doing some of these deeds. He (the Holy Prophet) replied: Desist from doing
mischief to the people. That is the charity of your person on your behalf.
Muhammad b. Abu Rafi' narrated the
hadith on the authority of Abu Dharr with a slight difference.
It is narrated on the authority of
'Abdullah b. Mas'ud that he observed. I asked the Messenger of Allah (may peace
be upon him) which deed was the best. He (the Holy Prophet) replied: Prayer at
its appointed hour. I (again) said: Then what? He (the Holy Prophet) replied:
Kindness to the parents. I (again) said: Then what? He replied: Earnest
endeavour (Jihad) in the cause of Allah. And I would have not ceased asking
more questions but out of regard (for his feelings).
'Abdullah b. Mas'ud reported: I said:
Messenger of Allah, which of the deeds (takes one) nearer to Paradise? He (the
Holy Prophet) replied: Prayer at its proper time, I said: What next, Messenger
of Allah? He replied: Kindness to the parents. I said: What next? He replied:
Jihad in the cause of Allah.
It was heard from Abu 'Amr Shaibani
that, pointing towards the house of Abdullah, he said: The owner of this house
told me that he asked the Messenger of Allah (may peace be upon him): Which of
the deeds are liked by Allah? He (the Holy Prophet) observed: Prayer at its
proper time. I (again) said: What next? He replied: Then goodness to the
parents. I (again) said: What then? He replied: Then Jihad in the cause of
Allah. He ('Abdullah) said: This is what I was told (by the Holy Prophet). Had
I questioned further, he would have made additions for me.
This hadith has been transmitted by
Muhammad b. Bashshar, Muhammad b. Ja'far Shu'ba with this chain of narrators,
with the addition that he pointed towards the house of 'Abdullah, but he did
not mention his name for us.
It is reported on the authority of
'Abdullah that the Apostle of Allah observed: The best of' the deeds or deed is
the (observance of) prayer at its proper time and kindness to the parents.
Chapter 38: POLYTHEISM IS THE MOST
SHAMEFUL OF SINS AND THE MENTIONING OF THE GRAVEST SIN NEXT TO IT
'Abdullah reported: I asked the
Messenger of Allah (may peace be upon him): Which sin is the gravest in the eye
of Allah? He (the Holy Prophet) replied: That you associate a partner with
Allah (despite the fact) that He has created you. He (the reporter) said: I
told him (the, Holy Prophet): Verily it is indeed grave. He (the reporter)
said: I asked him what the next (gravest sin) was. He (the Holy Prophet)
replied: That you kill your child out of fear that he shall join you in food.
He (the reporter) said: I asked (him) what the next (gravest sin) was. He (the
Holy Prophet) observed: Then (the next gravest sin) is that you commit adultery
with the wife of your neighbour.
It is narrated on the authority of
Abdullah b. Mas'ud that a man said: Messenger of Allah, which offence is the
most grievous in the eye of Allah? He (the Holy Prophet) replied: That you
associate a partner with Allah (despite the fact) that He created you. He (the
man) said: What next? He (the Holy Prophet) replied: That you kill your child
out of fear that he would join you in food. He (the inquirer) said (again):
What next? He (the Holy Prophet) replied: That you commit adultery with the
wife of your neighbour. And the Almighty and Exalted Lord testified it (with
this verse):
All those who call not unto another
god along with Allah, and slay not any soul which Allah has forbidden, except
in the cause of justice, nor commit fornication, and he who does this shall
meet a requital of sin (xxv. 68).
Chapter 39: MAJOR SINS AND THE GRAVEST
AMONG THESE
It is narrated on the authority of
'Abdur-Rahman b. Abu Bakra that his father said: We were in the company of the
Messenger of Allah (may peace be upon him) that he observed: Should I not
inform you about the most grievous of the grave sins? (The Holy Prophet)
repeated it three times, and then said: Associating anyone with Allah, disobedience
to parents, false testimony or false utterance. The Holy Prophet was reclining,
then he sat up, and he repeated it so many times that we wished that he should
become silent.
Anas narrated from the Apostle (may
peace be upon him) about the major sins. He (the Holy Prophet) observed:
Associating anyone with Allah, disobedience to parents, killing a person and
false utterance.
Ubaidullah b. Abu Bakr said: I heard
Anas b. Malik saying: The Messenger of Allah (may peace be upon him) talked
about the major sins, or he was asked about the major sins. Upon this he
observed: Associating anyone with Allah, killing of a person, disobedience to
parents. He (the Holy Prophet further) said: Should I not inform you about the
gravest of the major sins, and (in this connection) observed: False utterance
or false testimony. Shu'ba said. It was most probably" false
testimony".
It is reported on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: Avoid the
seven noxious things. It was said (by the hearers): What are they, Messenger of
Allah? He (the Holy Prophet) replied: Associating anything with Allah, magic,
killing of one whom God has declared inviolate without a just cause, consuming
the property of an orphan, and consuming of usury, turning back when the army
advances, and slandering chaste women who are believers, but unwary.
It is narrated on the authority of
'Abdullah b. Amr b. al-'As that the Messenger of Allah (may peace be upon him)
observed: Abusing one's parents is one of the major sins. They (the hearers)
said: Messenger of Allah, does a man abuse his parents too? He (the Holy
Prophet) replied: Yes, one abuses the father of another man, who in turn abuses
his father. One abuses his mother and he in turn abuses his (the former's)
mother.
This hadith has also been transmitted
on the authority of Sa'd b. Ibrahim with this chain of narrators.
Chapter 40: FORBIDDANCE OF PRIDE
It Is narrated on the authority of
Abdullah b. Mas'ud that the Apostle of Allah (may peace be upon him), observed:
He who has in his heart the weight of a mustard seed of pride shall not enter
Paradise. A person (amongst his hearers) said: Verily a person loves that his
dress should be fine, and his shoes should be fine. He (the Holy Prophet)
remarked: Verily, Allah is Graceful and He loves Grace. Pride is disdaining the
truth (out of self-conceit) and contempt for the people.
It is narrated on the authority of
'Abdullah b. Mas'ud that the Messenger of Allah (may peace be upon him)
observed: None shall enter the Fire (of Hell) who has in his heart the weight
of a mustard seed of Iman and none shall enter Paradise who has in his heart
the weight of a mustard seed of pride.
It is narrated on the authority of
'Abdullah that the Apostle of Allah (may peace be upon him) observed: He who as
in his heart the weight of a mustard seed of pride shall not enter Paradise.
Chapter 41: HE WHO DIES ASSOCIATING
NONE WITH ALLAH WOULD ENTER PARADISE AND HE WHO DIES AS A POLYTHEIST WOULD
ENTER THE FIRE OF HELL
It is narrated on the authority of Abdullah
b. Mas'ud that Waki told (him) that the Messenger of Allah had observed and Ibn
Numair asserted: I heard the Messenger of Allah (may peace be upon him) saying:
He who dies associating anything with Allah would enter the Fire (of Hell).
'Abdullah b. Mas'ud said: I say that he who died without associating anything
with Allah entered Paradise.
It is narrated on the authority of
Jabir that a man came to the Apostle of Allah (may peace be upon him) and said:
Messenger of Allah, what are the two things quite unavoidable? He replied: He
who dies without associating anyone with Allah would (necessarily) enter
Paradise and he who dies associating anything with Allah would enter the (Fire
of) Hell.
It is narrated on the authority of
Jabir b. Abdullah: I heard the Messenger of Allah (may peace be upon him)
saying: He who met Allah without associating anything with Allah entered
Paradise and he who met Him associating (anything) with Him entered Fire.
The same hadith has been narrated by
Ishaq b. Mansur on the authority of Jabir with another chain of transmitters.
I heard Abu Dharr narrating it from
the Apostle (may peace be upon him) that he observed: Gabriel came to me and
gave me the tidings: Verily he who died amongst your Ummah without associating
anything with Allah would enter Paradise. I (the narrator) said: Even if he
committed adultery and theft. He (the Holy Prophet) said: (Yes), even if he
committed adultery and theft.
Abu Dharr reported,: I came to the
Apostle (may peace be upon him ) and he was asleep with a white mantle over
him. I again came, he was still asleep, I came again and he had awakened. I sat
by his side and (the Holy Prophet) observed: There is none among the bondsmen
who affirmed his faith in La illaha ill-Allah there is no God but Allah) and
died in this state and did not enter Paradise. I (Abu Dharr) said: Even if he
committed adultery and theft? He (the Holy Prophet) replied: (Yes) even though
he committed adultery and theft. I (again said): Even if he committed adultery
and theft? He replied: (Yes) even though he committed adultery and theft. (Th
Holy Prophet repeated it three times) and said for the fourth time: In defiance
of Abu Dharr. Abu Dharr then went out and he repeated (these words): In
defiance of Abu Dharr.
Chapter 42: PROHIBITION OF THE KILLING
OF AN INFIDEL AFTER HE SAYS:" THERE IS NO GOD BUT ALLAH"
It is narrated on the authority of
Miqdad b. Aswad that he said. Messenger of Allah, you just see (here is a
point): If I encountered a person amongst the infidels (in the battlefield) and
he attacked me and struck me and cut off one of my hands with the sword. Then
he (in order to protect himself from me) took shelter of a tree and said: I
become Muslim for Allah's sake. Messenger of Allah, can I kill him after he had
uttered this? The Messenger of Allah (may peace be upon him) said: Do not kill
him. I (the narrator) said: Messenger of Allah, he cut off my hand and uttered
this after amputating it; should I then kill him? The Messenger of Allah (may
peace be upon him) said: Don't kill him, for I you kill him, verily he would be
in a position where you had been before killing him and verily you would be in
a position where he had been before uttering (kalima).
The same hadith has been transmitted
by the same chain of narrators. The hadith transmitted by Auza'i and Ibn Juraij
contains these words: I embraced Islam for Allah's sake. and in the hadith
narrated by Ma'mar the words are: I knelt down to kill him, that he said; There
is no god but Allah.
It is narrated by Miqdad, and he was
an ally of B. Zuhra and was of those who participated in the Battle of Badr
along with the Messenger of Allah, that he said: Messenger of Allah, here is a
point: If I happened to encounter a person amongst the infidels (in the
battle). Then he narrated a hadith similar to the one transmitted by Laith.
It is narrated on the authority of
Usama b. Zaid that the Messenger of Allah (may peace be upon him) sent us in a
raiding party. We raided Huraqat of Juhaina in the morning. I caught hold of a
man and he said: There is no god but Allah, I attacked him with a spear. It
once occurred to me and I talked about it to the Apostle (may peace be upon
him). The Messenger of Allah (may peace be upon him) said: Did he profess"
There is no god but Allah," and even then you killed him? I said:
Messenger of Allah, he made a profession of it out of the fear of the weapon.
He (the Holy Prophet) observed: Did you tear his heart in order to find out
whether it had professed or not? And he went on repeating it to me till I
wished I had embraced Islam that day. Sa'd said: By Allah, I would never kill
any Muslim so long as a person with a heavy belly, i. e., Usama, would not
kill. Upon this a person remarked: Did Allah not say this: And fight them until
there is no more mischief and religion is wholly for Allah? Sa'd said: We
fought so that there should be no mischief, but you and your companions wish to
fight so that there should be mischief.
It is narrated on the authority of
Usama b. Zaid: The Messenger of Allah may peace be upon him) sent us to
Huraqat, a tribe of Juhaina. We attacked that tribe early in the morning and
defeated them and I and a man from the Ansar caught hold of a person (of the
defeated tribe). When we overcame him, he said: There is no god but Allah. At that
moment the Ansari spared him, but I attacked him with my spear and killed him.
The news had already reached the Apostle (peace be upon him), so when we came
back he (the Apostle) said to me: Usama, did you kill him after he had made the
profession: There is no god but Allah? I said. Messenger of Allah, he did it
only as a shelter. The Holy Prophet observed: Did you kill him after he had
made the profession that there is no god but Allah? He (the Holy Prophet) went
on repeating this to me till I wished I had not embraced Islam before that day.
It is narrated by Safwan b. Muhriz
that Jundab b. 'Abdullah al-Bajali during the stormy days of Ibn Zubair sent a
message to 'As'as b. Salama: Gather some men of your family so that I should
talk to them. He ('As'as) sent a messenger to them (to the members of his
family). When they had assembled, Jundab came there with a yellow hooded cloak
on him, He said: Talk what you were busy in talking. The talk went on by turns,
till there came his (Jundab's) turn. He took off the hooded cloak from his head
and said: I have come to you with no other intention but to narrate to you a
hadith of your Apostle: Verily the Messenger of Allah (may peace be upon him)
sent a squad of the Muslims to a tribe of the polytheists. Both the armies
confronted one another. There was a man among the army of polytheists who (was
so dashing that), whenever he intended to kill a man from among the Muslims, he
killed him. Amongst the Muslims too was a man looking forward to (an
opportunity of) his (the polytheist's) unmindfulness. He (the narrator) said:
We talked that he was Usama b, Zaid. When he raised his sword, he (the soldier
of the polytheists) uttered:" There is no god but Allah," but he
(Usama b. Zaid) killed him. When the messenger of the glad tidings came to the
Apostle (may peace be upon him) he asked him (about the events of the battle)
and he informed him about the man (Usama) and what he had done He (the Prophet
of Allah) called for him and asked him why he had killed him. He (Usama) said:
Messenger of Allah, he struck the Muslims and killed such and such of them. And
he even named some of them. (He continued): I attacked him and when he saw the
sword he said: There is no god but Allah. The Messenger of Allah (may peace be
upon him) said: Did you kill him? He (Usama) replied in the affirmative. He
(the Holy Prophet) remarked: What would you do with:" There is no god but
Allah," when he would come (before you) on the Day of Judgment? He (Usama)
said: Messenger of Allah, beg pardon for me (from your Lord). He (the Holy
Prophet) said: What would you do with:" There is no god but Allah"
when he would come (before you) on the Day of Judgment? He (the Holy Prophet)
added nothing to it but kept saying: What would you do with:" There is no
god but Allah," when he would come (before you) on the Day of Judgment?
Chapter 43: THE UTTERANCE OF THE
APOSTLE (MAY PEACE BE UPON HIM): HE WHO TAKES, UP ARMS AGAINST US IS NOT OF US
(I. E. HE CEASES TO RE A MUSLIM)
It is narrated on the authority of
Abdullah b. Umar who narrates from the Prophet of Allah (may peace be upon him)
who said: He who took up arms against us is not of us.
Iyas b. Salama narrated from his
father that the Apostle (may peace be upon him) observed: He who draws the
sword against us is not of us.
It is narrated on the authority of Abu
Musa Ash'ari: He who took up arms against us is not of us.
Chapter 44: THE UTTERANCE OF THE
APOSTLE (PEACE BE UPON HIM): HE WHO ACTED DISHONESTLY TOWARDS US IS NOT OF US
(I. E. HE IS NOT TO BE COUNTED AMONGST MUSLIMS)
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: He who
took up arms against us is not of us and he who acted dishonestly towards us is
not of us.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) happened to pass by
a heap of eatables (corn). He thrust his hand in that (heap) and his fingers
were moistened. He said to the owner of that heap of eatables (corn): What is
this? He replied: Messenger of Allah, these have been drenched by rainfall. He
(the Holy Prophet) remarked: Why did you not place this (the drenched part of
the heap) over other eatables so that the people could see it? He who deceives
is not of me (is not my follower).
Chapter 45: BEATING OF THE CHEEKS,
TEARING OF THE FRONT OPENING OF THE SHIRT, AND CALLING THE CALLS OF THE
JAHILIYA (IGNORANCE) ARE FORBIDDEN
It is narrated on the authority of
Abdullah b. Mas'ud that the Holy Prophet observed: He is not one of us (one
among the Ummah of Islam) who beat the cheeks or tore the front opening of the shirt
or uttered the slogans of (the days of) Jahiliya (ignorance). Ibn Numair and
Abu Bakr said (instead of the word" au" (or) it is" wa"
[and] the words are) and tore and uttered (the slogans) of Jahiliya
without" alif".
This hadith has been narrated by
A'mash with the same chain of narrators and the transmitters said: He tore and
called.
It is narrated on the authority of Abu
Burda b. Abu Musa that Abu Musa was afflicted with grave pain and he became unconscious
and his head was in the lap of a lady of his household. One of the women of his
household walled. He (Abu Musa) was unable (because of weakness) to say
anything to her. But when he was a bit recovered he said: I have no concern
with one with whom the Messenger of Allah (may peace be upon him) has no
concern, Verily the Messenger of Allah (may peace be upon him) has no concern
with that woman who wails loudly, shaves her hair and tears (her garment in
grief).
It is narrated on the authority of Abu
Burda that Abu Musa fell unconscious and his wife Umm Abdullah came there and
wailed loudly. When he felt relief he said: Don't you know? -and narrated to
her: Verily the Messenger of Allah (may peace be upon him) said: I have no concern
with one who shaved her hair, lamented loudly and tore (her clothes in grief).
This hadith is narrated on the
authority of Abu Musa with this change only: That (the Holy Prophet) did not
say that he had no concern but said: He is not one of us.
Chapter 46: SERIOUS PROHIBITION OF
TALE-CARRYING
It is reported from Hudhaifa that news
reached him (the Holy Prophet) that a certain man carried tales. Upon this
Hudhaifa remarked: I heard Allah's Messenger (may peace be upon him) saying:
The tale-bearer shall not enter Paradise.
It is reported on the authority of
Hammam b, al-Harith that a man used to carry tales to the governor. We were
sitting in the mosque. the people said: He is one who carries tales to the
governor. He (the narrator) said: Then he came and sat with us. Thereupon
Hudhaifa remarked: I heard the Messenger of Allah (may peace be upon him)
saying: The beater of false tales would never enter heaven.
It is narrated on the authority of
Hammam b. al-Harith: We were sitting with Hudhaifa in the mosque. A man came
and sat along with us. It was said to Hudhaifa that he was the man who carried
tales to the ruler. Hudhaifa remarked with the intention of conveying to him: I
have heard the Messenger of Allah (may peace be upon him) saying: The
tale-bearer will not enter Paradise.
Chapter 47: SERIOUS PROHIBITION OF
LETTING DOWN THE LOWER GARMENT, OF LAYING OBLIGATION, OF SELLING GOODS BY FALSE
OATHS, AND DESCRIPTION OF THOSE THREE- (PERSONS) WITH WHOM ALLAH WOULD NOT
SPEAK ON THE DAY OF RESURRECTION, NOR WOULD HE SEE TOWARDS THEM NOR WOULD
ABSOLVE THEM, AND FOR THEM IS A PAINFUL CHASTISEMENT
It is narrated o the authority of Abu
Dharr that the Messenger of Allah (may ace he upon him) observed: Three are the
(persons) with whom Allah would neither speak on the Day of Resurrection, nor
would look at them nor would absolve the and there is a painful chastisement
for them. The Messenger of Allah (may peace be upon him) repeated it three
times. Abu Dharr remarked: They failed and they lost; who are these persons,
Messenger of Allah? Upon this he (the Holy) Prophet) observed: They are: the
dragger of lower garment, the recounter of obligation the seller of goods by
false oath.
It is narrated on the authority of Abu
Dharr who narrates that the Prophet (may peace be upon him) observed: Three are
the persons with whom Allah would not speak on the Day of Resurrection: the
bestower of gift who does not give anything but by laying obligation on him,
the seller of goods who sells them by taking false oath and one who hangs low
his lower garment.
Bishr b. Khalid has narrated this
hadith on the authority of Sulaiman with the same chain of transmitters with
this addition: Allah shall neither speak nor look at nor absolve then, and
there is a tormenting punishment for them.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: Three
(are the persons) with whom Allah would neither speak, nor would He absolve
them on the Day of Resurrection. Abu Mu'awiya added: He would not look at them
and there is grievous torment for them: the aged adulterer, the liar king and
the proud destitute.
Abu Huraira narrated on the authority
of Abu Bakr that the Messenger of Allah (may peace be upon him) said: Three are
the persons with whom Allah would neither speak on the Day of Resurrection, nor
would He look towards them, nor would purify them (from sins), and there would
be a tormenting chastisement for them: a person who in the waterless desert has
more water (than his need) and he refuses to give it to the traveller and a
person who sold a commodity to another person in the afternoon and took an oath
of Allah that he had bought it at such and such price and he (the buyer)
accepted it to be true though it was not a fact, and a person who pledged
allegiance to the Imam but for the sake of the world (material gains). And if
the Imam bestowed on him (something) out of that (worldly riches) he stood by
his allegiance and if he did not give him, he did not fulfil the allegiance.
The same hadith has been transmitted
by another chain of transmitters with the exception of these words: He offered
for sale a commodity to another person.
This hadith has been narrated on the
authority of Abu Huraira that he (the Apostle of Allah) observed: Three are the
persons with whom Allah would neither speak (on the Day of Resurrection) nor
would He look at them, and there would be a painful chastisement for them, a
person who took an oath on the goods of a Muslim in the afternoon and then
broke it. The rest of the hadith is the same as narrated by A'mash.
Chapter 48: SUICIDE IS THE GRAVEST SIN
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: He who killed
himself with steel (weapon) would be the eternal denizen of the Fire of Hell
and he would have that weapon in his hand and would be thrusting that in his
stomach for ever and ever, he who drank poison and killed himself would sip
that in the Fire of Hell where he is doomed for ever and ever; and he who
killed himself by falling from (the top of) a mountain would constantly fall in
the Fire of Hell and would live there for ever and ever.
This hadith has been narrated by
another chain of transmitters.
Thabit b. Dahhak reported that he
pledged allegiance to the Messenger of Allah (may peace be upon him) under the
Tree, and verily the Messenger of Allah (may peace be upon him) observed: He
who took an oath of a religion other than Islam, in the state of being a liar,
would became so, as he professed. He who killed himself with a thing would be
tormented on the Day of Resurrection with that very thing. One is not obliged
to offer votive offering of a thing which is not in his possession.
It is narrated on the authority of
Thabit b. al-Dahhak that the Apostle of Allah (may peace be upon him) observes:
None is obliged to give votive offering (of a thing) which is not in his
possession and the cursing of a believer is tantamount to killing him, and he
who killed himself with a thing in this world would be tormented with that
(very thing) on the Day of Resurrection, and he who made a false claim to
increase (his wealth), Allah would make no addition but that of paucity, and he
who perjured would earn the wrath of God
It is narrated on the authority of
Thabit b. Dahhak that the Apostle of Allah (may peace be upon him) observed: He
who took deliberately a false oath on a religion other than Islam would become
that which he had professed. And he who killed himself with anything Allah
would torment him with that in the Fire of Hell.
In the hadith narrated by Shu'ba the
words are: Verily the Messenger of Allah (may peace be upon him) said: He who
took an oath on a religion other than Islam as a liar would become so as he
said, and he who slaughtered himself with a thing would be slaughtered with
that on the Day of Resurrection.
It is narrated on the authority of Abu
Huraira: We participated in the Battle of Hunain along with the Messenger of
Allah (may peace be upon him). He (the Holy Prophet) said about a man who
claimed to be a Muslim that he was one of the denizens of the Fire (of Hell).
When we were in the thick of the battle that man fought desperately and was
wounded. It was said: Messenger of Allah, the person whom you at first called
as the denizen of Fire fought desperately and died. Upon this the Apostle of Allah
(may peace be upon him) remarked: He was doomed to the Fire (of Hell). Some men
were on the verge of doubt (about his fate) when it was said that he was not
dead but fatally wounded. When it was night he could not stand the (pain of
his) wound and killed himself. The Apostle (may peace be upon him) was informed
of that. He (the Holy Prophet) observed: Allah is Great, I bear testimony to
the fact that I am the servant of Allah and His messenger. He then commanded
Bilal to announce to the people that none but a Muslim would enter Paradise.
Verily Allah helps this faith even by a sinful person.
It is reported on the authority of
Sahl b. Sa'd al-Sa'idi that there was an encounter between the Messenger of
Allah (may peace be upon him) and the polytheists, and they fought (against one
another). At the conclusion of the battle the Messenger of Allah (may peace be
upon him) bent his steps towards his army and they (the enemies) bent their
steps towards their army. And there was a person (his name was Quzman and he
was one of the hypocrites) among the Companions of the Messenger of Allah (may
peace be upon him) who did not spare a detached (fighter of the enemy) but
pursued and killed him with the sword. They (the Companions of the Holy Prophet)
said: None served us better today than this man Upon this the Messenger of
Allah (may peace be upon him) remarked: Verily he is one of the denizens of
Fire. One of the people (Muslims) said: I will constantly shadow him. Then this
man went out along with him. He halted whenever he halted, and ran along with
him whenever he ran. He (the narrator) said: The man was seriously injured. He
(could not stand the pain) and hastened his own death. He placed the blade of
the sword on the ground with the tip between his chest and then pressed himself
against the sword and killed himself. Then the man (following him) went to the
Messenger of Allah (may peace be upon him) and said: I bear testimony that
verily thou art the Messenger of Allah, He (the Holy Prophet) said: What is the
matter? He replied: The person about whom you just mentioned that he was one
among the denizens of Fire and the people were surprised (at this) and I said
to them that I would bring (the news about him) and consequently I went out in
search of him till I (found him ) to be very seriously injured. He hastened his
death. He placed the blade of the sword upon the ground and its tip between his
chest and then pressed himself against that and killed himself. Thereupon the
Messenger of Allah (may peace be upon him) remarked: A person performs the
deeds which to the people appear to be the deeds befitting the dweller of
Paradise, but he is in fact one of the denizens of Hell. And verily a person
does an act which in the eyes of public is one which is done by the denizens of
Hell, but the person is one among the dwellers of Paradise.
It is reported on the authority of
Hasan: A person belonging to the people of the past suffered from a boil, when
it pained him, he drew out an arrow from the quiver and pierced it. And the
bleeding did not stop till he died. Your Lord said: I forbade his entrance into
Paradise. Then he (Hasan) stretched his hand towards the mosque and said: By
God, Jundab transmitted this hadith to me from the Messenger of Allah (may
peace be upon him) in this very mosque.
It is reported on the authority of
Hasan: Jundab b. 'Abdullah al-Bajali narrated this hadith in this mosque which
we can neither forget and at the same time we have no apprehension that Jundab
could attribute a lie to the Messenger of Allah (may peace be upon him). He
(the Holy Prophet) observed: A person belonging to the people of the past
suffered from a boil, and then the rest of the hadith was narrated.
Chapter 49: STRICT FORBIDDANCE OF
ACTING DISHONESTLY IN RESPECT OF THE SPOILS OR BOOTY. THE BELIEVERS ALONE WOULD
ENTER PARADISE
It is narrated on the authority of
'Umar b. Khattab that when it was the day of Khaibar a party of Companions of
the Apostle (may peace be upon him) came there and said: So and so is a martyr,
till they happened to pass by a man and said: So and so is a martyr. Upon this
the Messenger of Allah remarked: Nay, not so verily I have seen him in the Fire
for the garment or cloak that he had stolen from the booty, Then the Messenger
of Allah (may peace be upon him) said: Umar son of Khattab, go and announce to
the people that none but the believers shall enter Paradise. He ('Umar b.
Khattab) narrated: I went out and proclaimed: Verily none but the believers
would enter Paradise.
It is narrated on the authority of Abu
Huraira: We went to Khaibar along with the Apostle (may peace be upon him) and
Allah granted us victory. We plundered neither gold nor silver but laid our
hands on goods, corn and clothes, and then bent our stops to a valley; along
with the Messenger of Allah (may peace be upon him) there was a slave who was
presented to him by one Rifa'a b. Zaid of the family of Judham, a tribe of Dubayb.
When we got down into the valley the slave of the Messenger of Allah stood up
and began to unpack the saddle-bag and was suddenly struck by a (stray) arrow
which proved fatal. We said: There is a greeting for him, Messenger of Allah,
as he is a martyr. Upon this the Messenger of Allah (may peace be upon him)
remarked: Nay, not so. By Him in Whose hand is the life of Muhammad, the small
garment which he stole from the booty on the day of Khaibar but which did not
(legitimately) fall to his lot is burning like the Fire (of Hell) on him. The
people were greatly perturbed (on hearing this). A person came there with a
lace or two laces and said: Messenger of Allah, I found (them) on the day of
Khaibar. He (the Holy Prophet) remarked: This is a lace of fire or two laces of
fire.
Chapter 50: ARGUMENT IN FAVOUR OF THE
FACT THAT HE WHO KILLS HIMSELF DOES NOT BECOME UNBELIEVER
It is narrated on the authority of
Jabir that Tufail son of Amr al-Dausi came to the Apostle (may peace be upon
him) and said: Do you need strong, fortified protection? The tribe of Daus had
a fort in the pre-Islamic days. The Apostle (may peace be upon him) declined
this offer, since it (the privilege of protecting the Holy Prophet) had already
been reserved for the Ansar. When the Apostle (may peace be upon him) migrated
to Medina, Tufail son of Amr also migrated to that place, and there also
migrated along with him a man of his tribe. But the climate of Medina did not
suit him, and he fell sick. He felt very uneasy. So he took hold of an iron
head of an arrow and cut his finger-joints. The blood streamed forth from his
hands, till he died. Tufail son of Amr saw him in a dream. His state was good
and he saw him with his hands wrapped. He (Tufail) said to him: What treatment
did your Allah accord to you? He replied. Allah granted me pardon for my
migration to the Apostle (may peace be upon him): He (Tufail) again said: What
is this that I see you wrapping up your hands? He replied: I was told (by
Allah): We would not set right anything of yours which you damaged yourself.
Tufail narrated this (dream) to the Messenger of Allah (may peace be upon him).
Upon this he prayed: O Allah I grant pardon even to his hands.
Chapter 51: CONCERNING THE WIND WHICH
WOULD BLOW NEAR THE DAY OF RESURRECTION AND WOULD CAUSE TO DIE ANYONE HAVING
ANKTHING LIKE FAITH IN HIS HEART
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: Verily Allah
would make a wind to blow from the side of the Yemen more delicate than silk
and would spare none but cause him to die who, in the words of Abu 'Alqama, has
faith equal to the weight of a grain; while Abdul-'Aziz said: having faith
equal to the weight of a dust particle.
Chapter 52: EXHORTATION TO BE PROMPT
IN DOING GOOD DEEDS BEFORE THE APPEARANCE OF TURBULANCE
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: Be prompt
in doing good deeds (before you are overtaken) by turbulence which would be
like a part of the dark night. During (that stormy period) a man would be a
Muslim in the morning and an unbeliever in the evening or he would be a
believer in the evening and an unbeliever in the morning, and would sell his
faith for worldly goods.
Chapter 53: PERTAINING TO THE FEAR OF
A BELIEVER LEST HIS DEEDS SHOULD BE LOST
It is narrated on the authority of
Anas b. Malik that when this verse:" O ye who believe I raise not your
voices above the voice of the Prophet, nor shout loud unto him in discourse, as
ye shout loud unto one another, lest your deeds should become null and void,
while you perceive not" (xlix. 2-5), was revealed. Thabit b. Qais confined
himself in his house and said: I am one of the denizens of Fire, and he
deliberately avoided coming to the Apostle (may peace be upon him). The Apostle
(may peace be upon him) asked Sa'd b, Mu'adh about him and said, Abu Amr, how
is Thabit? Has he fallen sick? Sa'd said: He is my neighbour, but I do not know
of his illness. Sa'd came to him (Thabit), and conveyed to him the message of
the Messenger of Allah (may peace be upon him). Upon this Thabit said: This
verse was revealed, and you are well aware of the fact that, amongst all of
you, mine is the voice louder than that of the Messenger of Allah, and so I am
one amongst the denizens of Fire, Sa'd Informed the Holy Prophet about it. Upon
this the Messenger of Allah observed: (Nay, not so) but he (Thabit) is one of
the dwellers of Paradise.
This hadith has been narrated on the
authority of Anas b. Malik by another chain of transmitters in which these
words are found: Thabit b. Qais was the orator of the Ansar, when this verse
was revealed: the rest of the hadith is the same with the exception that there
is no mention of Sa'd b. Mu'adh in it. This hadith is also transmitted by Ahmad
b. Sa'id, Habban, Sulaiman b. Mughira on the authority of Anas who said: When
the verse was revealed:" Do not raise your voice louder than the voice of
the Apostle," no mention was made of Sa'd b, Mu'adh in it.
This hadith is narrated on the
authority of Anas by another chain of transmitters in which there is no mention
of Sa'd b. Mu'adh, but the following words are there: We observed a man, one of
the dwellers of Paradise, walking about amongst us.
Chapter 54: WOULD (PEOPLE) BE HELD
RESPONSIBLE FOR THE DEEDS COMMITTED DURING THE STATE OF IGNORANCE?
It is narrated on the authority of
Abdullah b. Mas'ud that some people said to the Messenger of Allah (may peace
be upon him): Messenger of Allah, would we be held responsible for our deeds
committed in the state of ignorance (before embracing Islam)? Upon his he (the
Holy Prophet) remarked: He who amongst you performed good deeds in Islam, He
would not be held responsible for them (misdeeds which he committed in
ignorance) and he who committed evil (even after embracing Islam) would be held
responsible or his misdeeds that he committed in the state of ignorance as well
as in that of Islam.
It is narrated on the authority of
Abdullah b. Mas'ud: We once said: Messenger of Allah, would we be held
responsible for our deeds committed in the state of ignorance? He (the Holy
Prophet) observed: He who did good deeds in Islam would not be held responsible
for what he did in the state of ignorance, but he who committed evil (after
having come within the fold of Islam) would be held responsible for his
previous and later deeds.
This hadith has been transmitted by
Minjab b. al-Harith Tamimi with the same chain of transmitters.
Chapter 55: ISLAM EFFACES ALL THE
PREVIOUS MISDEEDS AND SO DO MIGRATION AND PILGRIMAGE
It is narrated on the authority of Ibn
Shamasa Mahri that he said: We went to Amr b. al-As and he was about to die. He
wept for a long time and turned his face towards the wall. His son said: Did
the Messenger of Allah (may peace be upon him not give you tidings of this? Did
the Messenger of Allah (may peace be upon him) not give you tidings of this? He
(the narrator) said: He turned his face (towards the audience) and said: The
best thing which we can count upon is the testimony that there is no god but Allah
and that Muhammad is the Apostle of Allah. Verily I have passed through three
phases. (The first one) in which I found myself averse to none else more than I
was averse to the Messenger of Allah (may peace be upon him) and there was no
other desire stronger in me than the one that I should overpower him and kill
him. Had I died in this state, I would have been definitely one of the denizens
of Fire. When Allah instilled the love of Islam in my heart, I came to the
Apostle (may peace be upon him) and said: Stretch out your right hand so that
may pledge my allegiance to you. He stretched out his right hand, I withdrew my
hand, He (the Holy Prophet) said: What has happened to you, O 'Amr? replied: I
intend to lay down some condition. He asked: What condition do you intend to
put forward? I said: should be granted pardon. He (the Holy Prophet) observed:
Are you not aware of the fact that Islam wipes out all the previous (misdeeds)?
Verily migration wipes out all the previous (misdeeds), and verily the pilgrimage
wipes out all the (previous) misdeeds. And then no one as or dear to me than
the Messenger of Allah and none was more sublime in my eyes than he, Never
could I, pluck courage to catch a full glimpse of his face due to its
splendour. So if I am asked to describe his features, I cannot do that for I
have not eyed him fully. Had I died in this state had every reason to hope that
I would have bee among the dwellers of Paradise. Then we were responsible for
certain things (in the light of which) I am unable to know what is in store for
me. When I die, let neither female mourner nor fire accompany me. When you bury
me, fill my grave well with earth, then stand around it for the time within
which a camel is slaughtered and its meat is distributed so that I may enjoy
your intimacy and (in your company) ascertain what answer I can give to the
messengers (angels) of Allah.
It is narrated on the authority of Ibn
'Abbas that some persons amongst the polytheist had committed a large number of
murders and had excessively indulged in fornication. Then they came to Muhammad
(may peace be upon him) and said: Whatever you assert and whatever you call to
is indeed good. But if you inform us that there is atonement of our past deeds
(then we would embrace Islam). Then it was revealed:
And those who call not unto another
god along with Allah and slay not any soul which Allah has forbidden except in
the cause of justice, nor commit fornication; and he who does this shall meet
the requital of sin. Multiplied for him shall be the torment on the Day of
Resurrection, and he shall therein abide disgraced, except him who repents a
believes and does good deeds. Then these! for the Allah shall change their
vices into virtues. Verily Allah is Ever Forgiving, Merciful (xxv. 68-70).
Say thou: O my bondsmen woo have
committed extravagance against themselves despair not of the Mercy of Allah I
Verily Allah will forgive the sins altogether. He is indeed the Forgiving, the
Merciful (xxxix. 53).
Chapter 56: PERTAINING TO THE VIRTUOUS
ACT OF A MAN BEFORE EMBRACING ISLAM
Hakim b. Hizam reported to 'Urwa b.
Zubair that he said to the Messenger of Allah: Do you think that there is any
thing for me (of he reward with the Lord) for the deed of religious
purification that I did in the state of ignorance? Upon this he (the Apostle of
Allah) said to him: You accepted Islam with all the previous virtues that you
practised.
Hakim b. Hizam reported to 'Urwa b.
Zubair that he said to the Messenger of Allah (may peace be upon him):
Messenger of Allah, do you think if there is any reward (of the Lord with me on
the Day of Resurrection) for the deeds of religious purification that I
performed in the state of ignorance, such as charity, freeing a slave,
cementing of blood-relations? Upon this he (the Apostle of Allah) said to him:
You have accepted Islam with all the previous virtues that you had practised.
It is narrate on the authority of
Hakim b. Hizam: I said: Messenger of Allah, I did so some of the deeds in the
state of ignorance. (One of the transmitters Hisham b. Urwa explained them as
acts of piety. Upon this the Messenger, of Allah remarked: You have embraced
Islam with all the previous acts of virtue. I said: By God, I would leave
nothing undone in Islam the like of which I did in the state of ignorance.
Hisham b. Urwa narrated it on the
authority of his father: Hakim b. Hizam freed one hundred slave and donated one
hundred camels (for the sake of Allah) during the state of ignorance. Then he
freed one hundred slaves and donated one hundred camel (for the sake of Allah)
after) he had embraced Islam. He subsequently came to the Apostle (may peace be
upon him). The rest of the hadith is the same as narrated above.
Chapter 57: THE VERACITY OF FAITH AND
ITS SINCERITY
It is narrated on the authority of
'Abdullah (b. Mas'ud) that when this verse was revealed:" It is those who
believe and confound not their belief with wrongdoing" (vi. 82), the
Companions of the Messenger of Allah wore greatly perturbed. They said: Who
amongst us (is so fortunate) that he does not wrong himself? Upon this the
Messenger of Allah (may peace be upon him) remarked: It does not mean that
which you presume It implies that which Luqman said to his son: O my son, do
not associate anything with Allah, for indeed it is the gravest wrongdoing
(xxxi. 13).
This hadith is narrated by another
chain of transmitters, (namely) lshaq b. Ibrahim. Ibn Idris says: My father
transmitted it from Aban b. Taghlib who heard it from A'mash; then I heard it
also from him (A'mash).
Chapter 58: CONCERNING THE WORDS OF
ALLAH WHETHER YOU MANIFEST WHATEVER IS IN YOUR MIND OR HIDE IT
It is reported on the authority of Abu
Huraira that when it was revealed to the Messenger of Allah (may peace be upon
him): To Allah belongs whatever is in the heavens and whatever is in the earth
and whether you disclose that which is in your mind or conceal it, Allah will
call you to account according to it. Then He forgives whom He pleases and
chastises whom He Pleases; and Allah is over everything Potent" (ii. 284).
the Companions of the Messenger of Allah (may peace be upon him) felt it hard
and severe and they came to the Messenger of Allah (may peace be upon him) and
sat down on their knees and said: Messenger of Allah, we were assigned some
duties which were within our power to perform, such as prayer, fasting,
struggling (in the cause of Allah), charity. Then this (the above-mentioned)
verse was revealed unto you and it is beyond our power to live up to it. The
Messenger of Allah (may peace be upon him) said: Do you intend to say what the
people of two books (Jews and Christians) said before you:" We hear and
disobey"? You should rather say:" We hear and we obey, (we seek) Thy
forgiveness, our Lord! and unto Thee is the return." And they said:"
We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the
return." When the people recited it and it smoothly flowed on their
tongues, then Allah revealed immediately afterwards:" The Apostle believes
in that which is sent down unto him from his Lord, and so do the believers.
Each one believes in Allah and His Angels and His Books and His Apostles,
saying: We differentiate not between any of His Apostles and they say: We
hearken and we obey: (we seek) Thy forgiveness, our Lord! and unto Thee is the
return" (ii. 285). When they did that, Allah abrogated this (verse) and
the Great, Majestic Allah revealed:" Allah burdens not a soul beyond its
capacity. It gets every good that it earns and it suffers every ill that it
earns. Our Lord, punish us not if we forget or make a mistake." (The
Prophet said: ) Yes, our Lord! do not lay on us a burden as Thou didst lay on
those before us. (The Prophet said: ) Yes, our Lord, impose not on us (burdens)
which we have not the strength to bear (The Prophet said: ) Yes, and pardon us
and grant us protection! and have mercy on us. Thou art our Patron, so grant us
victory over the disbelieving people" (ii. 286). He (the Lord) said: Yes.
It is narrated on the authority of Ibn
'Abbas: When this verse:" Whether you disclose that which is in your mind
or conceal it, Allah will call you to account according to it" (ii 284),
there entered in their minds something (of that fear) such as had never entered
their hearts (before). The Apostle (may peace be upon him) observed: Say: We
have heard and obeyed and submitted ourselves. He (the reporter) said: Allah
instilled faith in their hearts and He revealed this verse:" Allah burdens
not a soul beyond its capacity. It gets every good that it earns and it suffers
every ill that it earns. Our Lord, call us not to account if we forget or make
a mistake. He the (Lord) said: I indeed did it. Our Lord! do not lay on us a
burden as Thou didst lay on those before us. He (our Lord) said: I indeed did
it. And pardon us, have mercy on us. Thou art our Protector" (ii. 286). He
said: I indeed did it.
Chapter 59: ALLAH DISREGARDS THE
PREMONITION OR THE EVIL PROMPTINGS OF THE HEART SO LONG AS THEY DO NOT TAKE A
FIRM ROOT
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: Verily
Allah forgave my people the evil promptings which arise within their hearts as
long as they did not speak about them or did not act upon them.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: Verily
the Great and Mighty Allah forgave my people the evil promptings arising in
their minds, but they neither talked about them nor acted upon them.
The same hadith has been narrated by
Zuhair b. Harb, Waki, Ishaq b. Mansur, Husain b. 'Ali.
Chapter 60: WHENEVER A PERSON INTENDS
TO DO A GOOD DEED, IT IS RECORDED BUT WHENEVER HE INTENDS TO COMMIT EVIL, IT IS
NOT WRITTEN
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: The Great and
the Glorious Lord said (to angels): Whenever My bondsman intends to corn it an
evil, do not record it against him, but if he actually commits it, then write
it as one evil. And when he intends to do good but does not do it, then take it
down is one act of goodness, but if he does it, then write down ten good deeds
(in his record).
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: Allah,
the Great and Glorious, said: Whenever my bondsman intends to do good, but does
not do it, I write one good act for him, but if he puts it into practice I
wrote from ten to seven hundred good deeds in favour of him. When he intends to
commit an evil, but does not actually do it, do not record it. But if he does
it, I write only one evil.
Abu Huraira reported that Muhammad,
the Messenger of Allah (may peace be upon him), said: When it occurs to my
bondsman that he should do a good deed but he actually does not do it, record
one good to him, but if he puts it into practice, I make an entry of ten good
acts in his favour. When it occurs to him to do evil, but he does not commit
it, I forgive that. But if he commits it, I record one evil against his name.
The Messenger of Allah (may peace be upon him) observed. The angels said: That
bondsman of Yours intends to commit evil. though His Lord is more Vigilant than
he. Upon this He (the Lord) said: Watch him; if he commits (evil), write it
against his name but if he refrains from doing it, write one good deed or him,
for he desisted from doing it for My sake. The Messenger of Allah said: He who
amongst you is good of faith, all his good acts are multiplied from ten to
seven hundred times (and are recorded in his name) and all the evils that he
commits are recorded as such (i, e. without increase) till he meets Allah.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: He who
intended to do good, but did not do it, one good was recorded for him, and he
who intended to do good and also did it, ten to seven hundred good deeds were
recorded for him. And he who intended evil, but did not commit it, no entry was
made against his name, but if he committed that, it was recorded.
It is narrated on the authority of Ibn
Abbas that the Messenger of Allah (may peace be upon him) transmitted it from
the Blessed and Great Lord: Verily Allah recorded the good and the evil and
then made it clear that he who intended good but did not do it, Allah recorded
one complete good in his favour, but if he intended it and also did it, the
Glorious and Great Allah recorded ten to seven hundred virtues and even more to
his credit. But it he intended evil, but did not commit it, Allah wrote down
full one good in his favour. If he intended that and also committed it, Allah
made an entry of one evil against him.
This hadith has been narrated with
another chain of transmitters with the addition of these words: Allah would
even wipe out (the evil committed by a man) and Allah does not put to
destruction anyone except he who is doomed to destruction.
Chapter 61: PERTAINING TO EVIIL
SUGGESTION OR PROMPTING IN FAITH AND WHAT SHOULD BE SAID WHEN IT OCCURS TO THE
MIND OF A MAN
It is narrated on the authority of Abu
Huraira that some people from amongst the Companions of the Apostle (may peace
be upon him) came to him and said: Verily we perceive in our minds that which
every one of us considers it too grave to express. He (the Holy Prophet) said:
Do you really perceive it? They said: Yes. Upon this he remarked: That is the
faith manifest.
The same hadith has been transmitted
by Muhammad b. 'Amr, Abu Baker b. Ishaq, Abu'l-Jawwab, A'mash and Abu Huraira.
It is narrated on the authority of
'Abdullah b. Mas'ud that the Apostle (may peace be upon him) was asked about
evil prompting, to which he replied: It is pure faith.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: Men will
continue to question one another till this is propounded: Allah created all
things but who created Allah? He who found himself confronted with such a
situation should say: I affirm my faith in Allah.
This hadith has been transmitted by
Mahmud b. Ghailan by another chain of transmitters (and the words are): The
Messenger of Allah (may peace be upon him) said: The Satan will come to
everyone of you and say: Who created the heaven, who created the earth? (And
the man) replies: It is Allah, Then the remaining part of the hadith was
narrated as mentioned above and the words 'His prophets" were added to it.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah may peace be upon him) observed: The Satan
comes to everyone. of you and says: Who created this and that? till he
questions: Who created your Lord? When he comes to that, one should seek refuge
in Allah and keep away (from such idle thoughts).
This hadith is transmitted by Urwa b.
Zubair on the authority of Abu Huraira (and the words are): The Satan comes to
the bondsman (of Allah) and says: Who created this and that? The remaining part
of the hadith is the same.
It is narrated on the authority of Abu
Huraira that the Apostle of Allah (may peace be upon him) observed: People will
constantly ask you questions pertaining to knowledge till they would say: Allah
created us, but who created Allah? he (the narrator) says: he (Abu Huraira) was
(at the time of narrating this hadith) catching hold of the hand of a man and
he said: Allah and the Messenger told the truth. Two persons have already put
me this question, and this is the third one, or he said: One man has put me
this question and he is the second one.
It is narrated on the authority of Abu
Huraira that he said: The people will constantly, and the rest of the hadith is
the same as that transmitted by 'Abdul-Warith with the exception that there is
no mention of the Apostle of Allah in that, but he observed at the end of the
hadith: Allah and His Messenger told the truth.
Abu Huraira reported: The Messenger of
Allah (may peace be upon him) said to me: they (the people) till constantly ask
you, Abu Huraira, (about different things pertaining to religion) the they
would say: Well, there is Allah, but after all who created Allah? He (Abu
Huraira) narrated: Once we were in the mosque that some of the Bedouins came
there and said: Well, there is Allah, but who created Allah? He (the narrator)
said: I took hold of the pebbles in my fist and flung at them and remarked:
Stand up, stand up (go away) my friend (the Holy Prophet) told the truth.
Yazid b. al-Asamm said: I heard Abu
Huraira saying that the Messenger of Allah (may peace be upon him) observed:
people will certainly ask you about everything till they will propound: Allah
created every thing, but who created Allah?
Anas b. Malik transmitted it from the
Messenger of Allah (may peace be upon him) that the Great and Glorious Allah
said: Verily your people would constantly question about this and that till
they would say: Well, it is Allah Who created the creation, but who created
Allah?
This hadith has been narrated by
another chain of transmitters with the exception that Ishaq made no mention of
this: Allah said: Verily your people.
Chapter 62: WARNING FOR ONE
APPROPRIATING THE RIGHT OF A MUSLIM BY TAKING A FALSE OATH: THE FIRE (OF HELL)
IS HIS CHASTISEMENT
It is narrated on the authority of Abu
Umama that the Messenger of Allah (may peace be upon him) observed: He who
appropriated the right of a Muslim by (swearing a false) oath, Allah would make
Hell-fire necessary for him and would declare Paradise forbidden for him. A
person said to him: Messenger of Allah, even if it is something insignificant?
He (the Holy Prophet) replied: (Yes) even if it is the twig of the arak tree.
This hadith has been transmitted by
another chain of narrators: Abu Bakr b. Abi Shaiba, Ishaq b. Ibrahim, Harun b.
Abdullah, Abi Usama, Walid b. Kathir, Muhammad b. Ka'b, his brother Abdullah b.
Ka'b and Abi Usama.
It is narrated on the authority of
Abdullah (b. Umar) that the Messenger of Allah (may peace be upon him)
observed: He who perjured with a view to appropriating the property of a
Muslim, and he is in fact a liar and would meet Allah in a state that He would
be angry with him. He (the narrator) said: There came Ash'ath b. Qais and said
(to the people): What does Abu Abdur-Rahman (the Kunya of Abdullah b. Umar)
narrate to you? They replied: So and so. Upon this he remarked: Abu
Abdur-Rahman told the truth. This (command) has been revealed in my case. There
was a piece of land in Yemen over which I and another person had a claim. I
brought the dispute with him to the Apostle of Allah (to decide) He (the Holy
Prophet) said: Can you produce an evidence (in your support)? I said: No. He
(the Holy Prophet) observed: (Then the decision would be made) on his oath. I
said: He would readily take an oath. Upon this the Messenger of Allah (may
peace be upon him) remarked: He who perjured for appropriating the wealth of a
Muslim, whereas he is a liar, would meet Allah while He would be angry with
him. This verse was then revealed:" Verily those who barter Allah's
covenant and their oaths at a small price..." (iii 77).
It is narrated on the authority of
Abdullah that he heard the Prophet (may peace be upon him) saying: He who took
an oath in order to entitle himself (to the possession) of a property, whereas
he is a liar, would meet Allah in a state that He would be very much angry with
him. Then the remaining part of the hadith was narrated as transmitted by
A'mash but with the exception of these words: There was a dispute between me
and another person in regard to a well. We referred this dispute to the
Messenger of Allah (may peace be upon him). Upon this he remarked: Either (you
should produce) two witnesses (to support your contention) or his oath (would
be accepted as valid).
Ibn Mas'ud says: I heard the Messenger
of Allah observing: He who took an oath on the property of a Muslim without
legitimate right would meet Allah and He would be angry, with him. Then the
Messenger of Allah (may peace be upon him) in support of his contention recited
the verse:" Verily those who barter Allah's covenant and their oaths at a
small price.
It is narrated on the authority of
Wa'il that there came a person from Hadramaut and another one from Kinda to the
Apostle (may peace be upon him). One who had come from Hadramaut said:
Messenger of Allah, only this man has appropriated my land which belonged to my
father. The one who had came from Kinda contended. This is my land and is in my
possession: I cultivate it. There is no right for him in it. The Messenger of
Allah said to the Hadramite: Have you any evidence (to support you)? He replied
in the negative. He (the Apostle of Allah) said: Then your case is to be
decided on his oath. He (the Hadramite) said: Messenger of Allah, he is a liar
and cares not what he swears and has no regard for anything. Upon this he (the
Messenger of Allah) remarked: For you then there is no other help to it. He
(the man from Kinda) set out to take an oath. When he turned his back the
Messenger of Allah (may peace be upon him) observed: If he took an oath on his
property with a view to usurping it, he would certainly meet his Lord in a state
that He would turn away from him.
Wa'il reported it on the authority of
his father Hujr: I was with the Messenger of Allah (may peace be upon him) that
two men came there disputing over a piece of land. One of them said: Messenger
of Allah, this man appropriated my land without justification in the days of
ignorance. The (claimant) was Imru'l-Qais b. 'Abis al-Kindi and his opponent
was Rabi'a b. 'Iban He (the Holy Prophet) said (to the claimant): Have you
evidence (to substantiate your claim)? He replied: I have no evidence. Upon
this he (the Messenger of Allah) remarked: Then his (that is of the defendant)
is the oath. He (the claimant) said: In this case he (the defendant) would
appropriate this (the property). He (the Holy Prophet) said: There is than no
other way left for you but this. He (the narrator) said: When he (the
defendant) stood up to take oath, the Messenger of Allah (may peace be upon
him) said: He who appropriated the land wrongfully would meet Allah in a state
that He would be angry with him. Ishaq in his narration mentions Rabi'a b.
'Aidan (instead of Rabi'a b. 'Ibdan).
Chapter 63: CONCERNING THE FACT THAT
VIOLABLE IS THE BLOOD OF ONE WHO MAKES AN ATTEMPT TO TAKE POSSESSION OF THE
PROPERTY OF ANOTHER WITHOUT ANY LEGITIMATE RIGHT. IF SUCH MAN IS KILLED HIS
ABODE IS FIRE AND HE WHO DIES IN PROTECTING HIS PROPERTY IS A MARTYR
Abu Huraira reported: A person came to
the Messenger of Allah (may peace be upon him) and said: Messenger of Allah,
what do you think if a man comes to me in order to appropriate my possession?
He (the Holy Prophet) said: Don't surrender your possession to him. He (the
inquirer) said: If he fights me? He (the Holy Prophet) remarked: Then fight
(with him). He (the inquirer) again said: What do you think if I am killed? He
(the Holy Prophet) observed: You would be a martyr. He (the inquirer) said:
What do you think of him (Messenger of Allah) If I kill him. He (the Holy
Prophet) said: he would be in the Fire.
It is narrated on the authority of
Thabit, that when 'Abdullah b. 'Amr and 'Anbasa b. Abi Sufyan were about to
fight against each other, Khalid b. 'As rode to 'Abdullah b. 'Amr and persuaded
him (not to do so). Upon this Abdullah b. 'Amr said: Are you not aware that the
Messenger of Allah (may peace be upon him) had observed:" He who died in
protecting his property is a martyr."
This hadith has been narrated by
Muhammad b. Hatim, Muhammad b. Bakr, Ahmad b. 'Uthman Naufali, Abu 'Asim, Ibn
Juraij.
Chapter 64: THE RULER WHO, IS UNJUST
TO HIS SUBJECTS DESERVES PUNISHMENT OF FIRE
Hasan reported: 'Ubaidullah b. Ziyad
paid a visit to Ma'qil b. Yasar Muzani in his illness of which he (later on)
died. (At this juncture) Ma'qil said: I am going to narrate to you a hadith
which I have heard from the Messenger of Allah (may peace be upon him) and
which I would not have transmitted if I knew that I would survive. Verily I
have heard the Messenger of Allah (may peace be upon him) say: There is none
amongst the bondsmen who was entrusted with the affairs of his subjects and he
died in such a state that he was dishonest in his dealings with those over whom
he ruled that the Paradise is not forbidden for him.
Hasan reported: Ubaidullah b. Ziyad
went to see Ma'qil b. Yasir and he was ailing. He ('Ubaidullah) inquired (about
his health) to which he (Ma'qil) replied: I am narrating to you a hadith which
I avoided narrating to you (before). Verily the Messenger of Allah (may peace
be upon him) observed: Allah does not entrust to his bondsman the
responsibility of managing the affairs of his subjects and he dies as a
dishonest (ruler) but Paradise is forbidden by Allah for such a (ruler). He
(Ibn Ziyad) said: Why did you not narrate it to me before this day? He replied:
I (in fact) did not narrate it to you as it was not (fit) for me to narrate
that to you.
Hasan reported: We were with Ma'qil b.
Yasar inquiring about his health that Ubaidullah b. Ziyad came there. Ma'qil
said to him: Verily I am going to narrate to you a hadith which I heard from
the Messenger of Allah (may peace be upon him). Then he narrated the hadith
like those two (mentioned above).
It is narrated on the authority of Abu
Malih that Ubaidullah b. Ziyad visited Ma'qil b. Yasar in his illness. Ma'qil
said to him: I am narrating to you a hadith which I would have never narrated
to you had I not been in death-bed. I heard Allah's apostle (may peace be upon
him) say: A ruler who has been entrusted with the affairs of the Muslims but he
makes no endeavors ( for the material and moral uplift) and does not sincerely
mean (their welfare) would not enter Paradise along with them.
Chapter 65: REMOVAL OF TRUSTWORTHINESS
AND FAITH FROM SOME HEARTS AND APPEARANCE OF DISCORD THEREIN
Hudhaifa reported: The Messenger of
Allah (may peace be upon him) narrated to us two ahadith. I have seen one
(crystallized into reality), and I am waiting for the other. He told us:
Trustworthiness descended in the innermost (root) of the hearts of people. Then
the Qur'an was revealed and they learnt from the Qur'an and they learnt from
the Sunnah. Then he (the Holy Prophet) told us about the removal of trustworthiness.
He said: The man would have a wink of sleep and trustworthiness would be taken
away from his heart leaving the impression of a faint mark. He would again
sleep and trustworthiness would be taken away from his heart leaving an
impression of a blister, as if you rolled down an ember on your foot and it was
vesicled. He would see a swelling having nothing in it. He (the Holy Prophet)
then took up a pebble and rolled it down over his foot and (said): The people
would enter into transactions amongst one another and hardly a person would be
left who would return (things) entrusted to him. (And there would be so much
paucity of honest persons) till it would be said: There in such a such tribe is
a trustworthy man. And they would also say about a person: How prudent he is,
how broad-minded he is and how intelligent he is, whereas in his heart there
would not be faith even to the weight of a mustard seed. I have passed through
a time in which I did not care with whom amongst you I entered into a transaction,
for if he were a Muslim his faith would compel him to discharge his obligations
to me and it he were a Christian or a Jew, the ruler would compel him to
discharge his obligations to me. But today I would not enter into a transaction
with you except so and so.
This hadith has been transmitted by
another chain of transmitters: Ibn Numair, Waki', Ishaq b. Ibrahim, 'Isa b.
Yunus on the authority of A'mash.
It is narrated on the authority of
Hudhaifa: We were sitting in the company of Umar and he said: Who amongst you
has heard the Messenger of Allah (may peace be upon him) talking about the
turmoil? Some people said: It is we who heard it. Upon this be remarked:
Perhaps by turmoil you presume the unrest of man in regard to his household or
neighbour, they replied: Yes. He ('Umar) observed: Such (an unrest) would be
done away with by prayer, fasting and charity. But who amongst you has heard
from the Apostle (may peace be upon him) describing that turmoil which would
come like the wave of the ocean. Hudhaifa said: The people hushed into silence,
I replied: It is I. He ('Umar) said: Ye, well, your father was also very pious.
Hudhaifa said: I heard the Messenger of Allah (may peace be, upon him )
observing: Temptations will be presented to men's hearts as reed mat is woven
stick by stick and any heart which is impregnated by them will have a black
mark put into it, but any heart which rejects them will have a white mark put
in it. The result is that there will become two types of hearts: one white like
a white stone which will not be harmed by any turmoil or temptation, so long as
the heavens and the earth endure; and the other black and dust-coloured like a
vessel which is upset, not recognizing what is good or rejecting what is
abominable, but being impregnated with passion. Hudhaifa said: I narrated to
him ('Umar): There is between you and that (turmoil) a closed door, but there
is every likelihood of its being broken. 'Umar said: Would it be broken? You
have, been rendered fatherless. Had it been opened, it would have been perhaps
closed also. I said: No, it would be broken, and I narrated to him: Verily that
door implies a person who would be killed or die. There is no mistake in this
hadith. Abu Khalid narrated: I said to Sa'd, O Abu Malik, what do you mean by
the term" Aswad Murbadda"? He replied: High degree of whiteness in
blackness. I said: What is meant by" Alkoozu Mujakhiyyan"? He
replied: A vessel turned upside down.
It is narrated on the authority of
Rib'i (b. Hirash). When Hudhaifa came from 'Umar he sat down to narrate to us
and said: Verily yesterday when I was sitting with the Commander of the
believers he asked his companions: When amongst you retains in his memory the
utterance of the Messenger of Allah (may peace be upon him) with regard to the
turmoil? -and he cited the hadith like the hadith narrated on the authority of
Abu Khalid, but he did not mention the exposition of his words (Murbaddan) and
(Mujakhiyyan).
It is transmitted by Rib'i b. Hirash.
who narrated it on the authority of Hudhaifa that verily 'Umar said: Who would
narrate to us or who amongst you would narrate to us (and Hudhaifa was one
amongst them) what the Messenger of Allah (may peace be upon him) had said
about the turmoil? Hudhaifa said: I will, and recited the hadith like that
transmitted by Abu Malik on the authority of Rib'i and he observed in
connection with this hadith that Hudhaifa remarked: I am narrating to you a
hadith and it has no mistake, and said: That it is transmitted from he
Messenger of Allah (may peace be upon him).
Chapter 66: ISLAM WAS INITIATED AS
SOMETHING STRANGE, AND IT WOULD REVERT TO ITS (OLD POSITION) OF BEING STRANGE,
AND IT WOULD CONCENTRATE BETWERN THE TWO MOSQUES
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: Islam
initiated as something strange, and it would revert to its (old position) of
being strange. so good tidings for the stranger.
It is narrated on the authority of Ibn
'Umar ('Abdullah b. 'Umar) that the Messenger of Allah (may peace be upon him)
observed: Verily Islam started as something strange and it would again revert
(to its old position) of being strange just as it started, and it would recede
between the two mosques just as the serpent crawls back into its hole.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: Verily the
faith would recede to Medina just as the serpent crawls back into its hole.
Chapter 67: THE EFFACING OF FAITH IN
THE LATER AGE
It is narrated on the authority of
Anas that verily the Messenger of Allah (may peace be upon him) observed: The
Hour (Resurrection) would not come so long as Allah is supplicated in the
world.
It is narrated on the authority of
Anas that the Messenger of Allah (may peace be upon him) said: The Hour (Resurrection)
would not come upon anyone so long as he supplicates Allah.
Chapter 68: PERMISSIBILITY OF
CONCEALING THE FAITH OF ONE WHO FEARS
Hudhaifa reported: We were in the
company of the Messenger of Allah (may peace be upon him) when he said. Count
for me those who profess al-Islam. We said: Messenger of Allah, do you
entertain any fear concerning us and we are (at this time) between six hundred
and seven hundred (in strength). He (the Holy Prophet) remarked: You don't
perceive; you may be put to some trial, He (the narrator) said: We actually
suffered trial so much so that some of our men were constrained to offer their
prayers in concealment.
Chapter 69: TO HABITUATE THE HEART
WITH FAITH WHICH DUE TO ITS WEAKNESS, IS SCARED AND THE FORBIDDANCE TO CALL
POSITIVELY ONE A BELIEVER WITHOUT A DEFINITE PROOF
Sa'd narrated it on the authority of
his father (Abi Waqqas) that he observed: The Messenger of Allah (may peace be
upon him) distributed shares (of booty among his Companions). I said: Messenger
of Allah! Give it to so and so, for verily he is a believer. Upon this the
Apostle of Allah remarked: Or a Muslim. I (the narrator) repeated it (the
word" believer" ) thrice and he (the Holy Prophet) turned his back
upon me (and substituted the word)" Muslim," and then observed: I
bestow it (this share) to a man out of apprehension lest Allah should throw him
prostrate into the fire (of Hell) whereas in fact the other man is dearer to me
than he.
It is narrated on the authority of
Sa'd that the Messenger of Allah (may peace be upon him) bestowed upon a group
of persons (things), and Sa'd was sitting amongst them. Sa'd said: The
Messenger of Allah (may peace be upon him) ignored some of them. And he who was
ignored seemed to be more deserving in my eyes (as compared with others). I
(Sa'd) said: Messenger of Allah I why is it that you did not give to such and
such (man)? Verily I see him a believer. Upon this the Messenger of Allah (may
peace be upon him) observed: Or a Muslim? I kept quiet for some time but I was
again impelled (to express) what I knew about him. I said: Messenger of Allah
why is it that you did not give it to such and such? Verily, by Allah, see him
a believer. Upon this the Messenger of Allah (may peace be upon him) remarked:
(Nay, not a believer) but a Muslim. He (Sa'd) said: I again kept quite for some
time but what I knew about him again impelled me (to express my opinion) and I
said: Why is it that you did not give (the share) to so and so: By Allah,
verily I see him a believer. The Messenger of Allah (may peace be upon him)
remarked; (Nay, not so) but a Muslim. Verily (at times) I give (a share) to a
certain man apprehending that he may not be thrown prostrate in the Fire,
whereas the other man (who is not given) is dearer to me (as compared with
him).
Sa'd reported: The Messenger of Allah
(may peace be upon him) bestowed upon a group of persons (booty) and I was
sitting with them. The remaining part of the hadith is the same as mentioned
(above) with the additionI stood up and went to the Messenger of Allah (may
peace be upon him) and whispered to him: Why did you omit such and such a man?
The same hadith has been narrated on
the authority of Muhammad b Sa'd and these words (are also there): The
Messenger of Allah (may peace be upon him) gave a stroke on my neck or between
my two shoulders and said: Sa'd, do you fight with me simply because I gave (a
share) to a man?
Chapter 70: THE HEART IS MORE
SATISFIED ON SEEING EVIDENCE
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: We have
more claim to doubt than Ibrahim (may peace be upon him) when he said: My Lord!
Show me how Thou wilt quicken the dead. He said: Believeth thou not? He said:
Yes! But that my heart may rest at ease. He (the Holy Prophet) observed: May
Lord take mercy on Lot, that he wanted a strong support, and had I stayed (in
the prison) as long as Yusuf stayed, I would have responded to him who invited
me.
'Abdullah b. Muhammad narrated the
same hadith on the authority of Abu Huraira and in the transmission by Malik
the words are that he (the Holy Prophet) recited the verse:" but that my
heart may rest at ease" and completed it.
This hadith has also been narrated by
Abd b. Humaid Ya'qub, i. e. son of Ibrahim b. Sa'd, Abu Uwais, Zuhri, like the
one narrated by Malik with the same chain of transmission and said: He recited
this verse till he completed it.
Chapter 71: THE NECESSITY OF AFFIRMING
THE PROPHETHOOD OF OUR APOSTLE MUHAMMAD (MAY PEACE BE UPON HIM) WHO IS THE
APOSTLE SENT TO THE WHOLE OF HUMANITY, AND THE ABROGATION OF OTHER RELIGIONS
WITH HIS RELIGION
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: There has
never been a Prophet amongst the prophets who was not bestowed with a sign
amongst the signs which were bestowed (on the earlier prophets). Human beings
believed in it and verily I have been conferred upon revelation (the Holy
Qur'an) which Allah revealed to me. I hope that I will have the greatest
following on the Day of Resurrection.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: By Him in
Whose hand is the life of Muhammad, he who amongst the community of Jews or
Christians hears about me, but does not affirm his belief in that with which I
have been sent and dies in this state (of disbelief), he shall be but one of
the denizens of Hell-Fire.
It is narrated on the authority of
Sha'bi that one among the citizens of Khurasan asked him: 0 Abu! some of the
people amongst us who belong to Khurasan say that a person who freed his
bondswoman and then married her is like one who rode over a sacrificial animal.
Sha'bi said: Abu Burda b. Abi Musa narrated it to me on the authority of his
father that verily the Messenger of Allah (may peace be upon him) said: There
are three (classes of persons) who would be given a double reward. One who is
amongst the People of the Book and believed in his apostle and (lived) to see
the time of Apostle Muhammad (may peace be upon him) and affirmed his faith in
him and followed him and attested his truth, for him is the double reward; and
the slave of the master who discharges all those obligations that he owes to
Allah and discharges his duties that he owes to his master, for him there is a
double reward. And a man who had a bondswoman and fed her and fed her well,
then taught her good manners, and did that well and later on granted her
freedom and married her, for him is the double reward. Then Sha'bi said: Accept
this hadith without (giving) anything. Formerly a man was (obliged) to travel
to Medina even for a smaller hadith than this.
This hadith has been narrated by
another chain of transmitters like Abu Bakr b. Abi Shaiba, 'Abda b. Sulaiman
Ibn Abi 'Umar Sufyan, 'Ubaidullah b. Mu'adh, Shu'ba; all of them heard it from
Salih b. Salih.
Chapter 72: THE DESCENT OF JESUS SON
OF MARY, AND HE WILL JUDGE ACCORDING TO THE SHARIIAH OF OUR APOSTLE, MUHAMMAD
(MAY PEACE BE UPON HIM)
Abu Huraira reported that the
Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my
life, the son of Mary (may peace be upon him) will soon descend among you as a
just judge. He will break crosses, kill swine and abolish Jizya and the wealth
will pour forth to such an extent that no one will accept it.
The same hadith is transmitted from
Zuhri with the same chain of transmission. But in the tradition narrated by Ibn
'Uyaina the words are:" impartial leader and just judge" and in the
tradition narrated by Yunus: the" judge judging with justice"
and" impartial leader" are not mentioned. And in the hadith narrated
by Salih like the one transmitted by Laith the words are:" impartial judge".
And in the hadith transmitted by Ziyad the words are:" Till one sajda is
better than the worldand what it contains. Then Abu Huraira used to say,"
recite" if you like: Not one of the People of the Book will fail to
believe in him before his death.
It is narrated on the authority of Abu
Huraira that the Messenger or Allah (may peace be upon him) observed: I swear
by Allah that the son of Mary will certainly descend as a just judge and he
would definitely break the cross, and kill swine and abolish Jizya and would
leave the young she-camel and no one would endeavour to (collect Zakat on it).
Spite, mutual hatred and jealousy against one another will certainly disappear
and when he summons people to accept wealth, not even one would do so.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: What will
be your state when the son of Mary descends amongst you and there will be an
Imam amongst you?
It is narrated on the authority of Abu
Huraira that he heard the Messenger of Allah (may peace be upon him) as saying:
What would you do when the son of Mary would descend and lead you?
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: What
would you do when the son of Mary would descend amongst you and would lead you
as one amongst you? Ibn Abi Dhi'b on the authority of Abu Huraira narrated:
Your leader amongst you. Ibn Abi Dhi'b said: Do you know what the words:"
He would lead as one amongst you" mean? I said: Explain these to me. He
said: He would lead you according to the Book of your: Lord (hallowed be He and
most exalted) and the Sunnah of your Apostle (may peace be upon him).
Jabir b. 'Abdullah reported: I heard
the Messenger of Allah (may peace be upon him) say: A section of my people will
not cease fighting for the Truth and will prevail till the Day of Resurrection.
He said: Jesus son of Mary would then descend and their (Muslims') commander
would invite him to come and lead them in prayer, but he would say: No, some
amongst you are commanders over some (amongst you). This is the honour from
Allah for this Ummah.
Chapter 73: DESCRIPTION OF THE PERIOD
IN WHICH IMAN WOULD NOT BE ACCEPTABLE TO ALLAH
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: The (Last)
Hour shall not came till the sun rises from the place of its setting And on the
day when it rises from the place of its setting even if all the people together
affirmed their faith, it would not be of any avail to one who did not believe
previously and derived no good out of his belief.
This hadith has been narrated by
another chain of transmitters, Abu Bakr b. Abi Shaiba, Ibn Numair, Abu Kuraib,
Ibn Fudail.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) observed: When
three things appear faith will not benefit one who has not previously believed
or has derived no good from his faith: the rising of the sun in its place of
setting, the Dajjal, and the beast of the earth.
It is narrated on the authority of Abu
Dharr that the Messenger of Allah (may peace be upon him) one day said: Do you
know where the sun goes? They replied: Allah and His Apostle know best. He (the
Holy Prophet) observed: Verily it (the sun) glides till it reaches its resting
place under the Throne. Then it falls prostrate and remains there until it is
asked: Rise up and go to the place whence you came, and it goes back and
continues emerging out from its rising place and then glides till it reaches
its place of rest under the Throne and falls prostrate and remains in that
state until it is asked: Rise up and return to the place whence you came, and
it returns and emerges out from it rising place and the it glides (in such a
normal way) that the people do not discern anything ( unusual in it) till it
reaches its resting place under the Throne. Then it would be said to it: Rise
up and emerge out from the place of your setting, and it will rise from the
place of its setting. The Messenger of Allah (may peace be upon him) said. Do
you know when it would happen? It would happen at the time when faith will not
benefit one who has not previously believed or has derived no good from the
faith.
It is narrated on the authority of Abu
Dharr that the Apostle of Allah (may peace be upon him) one day said: Do you
know where the sun goes? The remaining part of the hadith is the same.
Abu Dharr reported: I entered the
mosque and the Messenger of Allah (may peace be upon him) was sitting there.
When the sun disappeared (from the sight) he said: O Abu Dharr! Do you know
where it goes? He (the narrator) said: Allah and His Apostle know best. He (the
Holy Prophet) said. Verily it goes and begs permission, for prostration (to
Allah) and the permission is granted to it. Once it would be said: Return to
the place whence you came, and then it would rise from its setting place. Then
he, after the recitation of 'Abdullah recited it: And that is its appointed
term.
Abu Dharr reported: I asked the
Messenger of Allah (may peace be upon him) the (implication of the) words of
Allah, the Exalted: The sun glides to its appointed resting place. He replied:
Its appointed resting place is under the Throne.
Chapter 74: THE BEGINNING OF
REVELATION TO THE MESSENGER OF ALLAH (MAY PEACE BE UPON HIM)
A'isha, the wife of the Apostle of
Allah (may peace be upon him), reported: The first (form) with which was
started the revelation to the Messenger of Allah was the true vision in sleep.
And he did not see any vision but it came like the bright gleam of dawn.
Thenceforth solitude became dear to him and he used to seclude himself in the
cave of Hira', where he would engage in tahannuth (and that is a worship for a
number of nights) before returning to his family and getting provisions again
for this purpose. He would then return to Khadija and take provisions for a
like period, till Truth came upon him while he was in the cave of Hira'. There
came to him the angel and said: Recite, to which he replied: I am not lettered.
He took hold of me [the Apostle said] and pressed me, till I was hard pressed;
thereafter he let me off and said: Recite. I said: I am not lettered. He then
again took hold of me and pressed me for the second time till I was hard
pressed and then let me off and said: Recite, to which I replied: I am not
lettered. He took hold of me and pressed me for the third time, till I was hard
pressed and then let me go and said: Recite in the name of your Lord Who
created, created man from a clot of blood. Recite. And your most bountiful Lord
is He Who taught the use of pen, taught man what he knew not (al-Qur'an, xcvi.
1-4). Then the Prophet returned therewith, his heart was trembling, and he went
to Khadija and said: Wrap me up, wrap me up! So they wrapped him till the fear
had left him. He then said to Khadija: O Khadija! what has happened to me? and
he informed her of the happening, saying: I fear for myself. She replied: It
can't be. Be happy. I swear by Allah that He shall never humiliate you. By
Allah, you join ties of relationship, you speak the truth, you bear people's
burden, you help the destitute, you entertain guests, and you help against the
vicissitudes which affect people. Khadija then took him to Waraqa b. Naufal b.
Asad b. 'Abd al-'Uzza, and he was the son of Khadija's uncle, i. e., the
brother of her father. And he was the man who had embraced Christianity in the
Days of Ignorance (i. e. before Islam) and he used to write books in Arabic
and, therefore, wrote Injil in Arabic as God willed that he should write. He
was very old and had become blind Khadija said to him: O uncle! listen to the
son of your brother. Waraqa b. Naufal said: O my nephew! what did you see? The
Messenger of Allah (may peace be upon him), then, informed him what he had
seen, and Waraqa said to him: It is namus that God sent down to Musa. Would
that I were then (during your prophetic career) a young man. Would that I might
be alive when your people would expel you! The Messenger of Allah (may peace be
upon him) said: Will they drive me out? Waraqa said: Yes. Never came a man with
a like of what you have brought but met hostilities. If I see your day I shall
help you wholeheartedly.
This hadith has been narrated on the
authority of 'A'isha with another chain of narrators like one transmitted by
Yunus, i. e. the first thing with which the revelation was initiated with the
Messenger of Allah (may peace be upon him) except the words: By Allah, Allah
would never humiliate you, and Khadija said: O son of my uncle! Listen to the
son of your brother.
This hadith has been reported from
'A'isha by another chain of transmitters and the words are: He (the Holy
Prophet) came to Khadija an his heart was trembling. The rest of the hadith has
been narrated like one transmitted by Yunus and Ma'mar, but the first part is
not mentioned, i. e. the first thing with which was started the revelation to
the Holy Prophet was the true vision. And these words like those transmitted by
Yunus are mentioned thus: By Allah, Allah would never humiliate you. And there
is also a mention of the words of Khadija: O son of my uncle! Listen to the son
of your brother.
Jabir b. 'Abdullah al-Ansari who was
one of the Companions of the Messenger of Allah (may peace be upon him)
reportedThe Messenger of Allah (may peace be upon him) told about the
intermission of revelation and narrated While I was walking I heard a voice
from the sky, and raising my head I saw the angel who had come to me in Hira',
sitting on a Throne between heaven and earth I was terror-stricken on that
account and came back (to my family) and said: Wrap me up, wrap me up! So they
wrapped me up, and the Blessed and Most Exalted Allah sent down:" You who
are shrouded, arise and deliver warning, your Lord magnify, your clothes
cleanse, and defilement shun," and" defilement" means idols; and
then the revelation was followed continuously.
It is narrated on the authority of
Jabir b. Abdullah that he heard the Messenger of Allah (may peace be upon him)
says: The wahi was intermitted for me for a small span of time and while I was
walking, and then the hadith like the one narrated by Yunus was transmitted but
with the exception of these words: I was terror-stricken till I fell on the
ground. Abu Salama said: Defilement means idols. After this the revelation was
speeded up and followed rapidly.
This hadith, the like of one narrated
by Yunus has also been transmitted by Ma'mar on the authority of al-Zuhri who
narrated: Allah the Most Glorious and Exalted revealed this:" You who are
shrouded, arise and deliver warning, your Lord magnify, your clothes cleanse
and defilement shun," before making the prayer obligatory. I felt
terror-stricken as narrated by Uqail.
Yahya reported: I asked Abu Salama
what was revealed first from the Qur'an. He said:" 0, the shrouded
one." I said: Or" Recite." Jabir said: I am narrating to you
what was narrated to us by the Messenger of Allah (may peace be upon him). He
said: I stayed in Hira' for one month and when my stay was completed, I come
down and went into the heart of the valley. Somebody called me aloud. I looked
in front of me, behind me, on the right of my side and on my left, but I did
not see any body. I was again called and I looked about but saw nothing. I was
called again and raised my head, and there on the Throne in the open atmosphere
he, i. e. Gabriel (peace be upon him) was sitting. I began to tremble on
account of fear. I came to Khadija and said: Wrap me up. They wrapped me up and
threw water on me and Allah, the Exalted and Glorious, sent down this: you who
are shrouded! arise and deliver warning, your Lord magnify, your clothes
cleanse."
Yahya b Abi Kathir has reported this
hadith with the same chain of transmitters and narrated: And there he was
sitting on the Throne between the heaven and the earth.
Chapter 75: NIGHT JOURNEY OF THE
MESSENGER OF ALLAH (MAY PEACE BE UPON HIM) TO HEAVEN, AND THE PRAYER MADE
OBLIGATORY
It is narrated on the authority of
Anas b. Malik that the Messenger of Allah (may peace be upon him) said: I was
brought al-Buraq Who is an animal white and long, larger than a donkey but
smaller than a mule, who would place his hoof a distance equal to the range of
version. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then
tethered it to the ring used by the prophets. I entered the mosque and prayed
two rak'ahs in it, and then came out and Gabriel brought me a vessel of wine
and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the
natural thing. Then he took me to heaven. Gabriel then asked the (gate of
heaven) to be opened and he was asked who he was. He replied: Gabriel. He was
again asked: Who is with you? He (Gabriel) said: Muhammad. It was said: Has he
been sent for? Gabriel replied: He has indeed been sent for. And (the door of
the heaven) was opened for us and lo! we saw Adam. He welcomed me and prayed
for my good. Then we ascended to the second heaven. Gabriel (peace be upon him)
(asked the door of heaven to be opened), and he was asked who he was. He
answered: Gabriel; and was again asked: Who is with you? He replied: Muhammad.
It was said: Has he been sent for? He replied: He has indeed been sent for. The
gate was opened. When I entered 'Isa b. Maryam and Yahya b. Zakariya (peace be
upon both of them), cousins from the maternal side. welcomed me and prayed for
my good Then I was taken to the third heaven and Gabriel asked for the opening
(of the door). He was asked: Who are you? He replied: Gabriel. He was (again)
asked: Who is with you? He replied Muhammad (may peace be upon him). It was
said: Has he been sent for? He replied He has indeed been sent for. (The gate)
was opened for us and I saw Yusuf (peace of Allah be upon him) who had been
given half of (world) beauty. He welcomed me prayed for my well-being. Then he
ascended with us to the fourth heaven. Gabriel (peace be upon him) asked for
the (gate) to be opened, and it was said: Who is he? He replied: Gabriel. It
was (again) said: Who is with you? He said: Muhammad. It was said: Has he been
sent for? He replied: He has indeed been sent for. The (gate) was opened for
us, and lo! Idris was there. He welcomed me and prayed for my well-being (About
him) Allah, the Exalted and the Glorious, has said:" We elevated him
(Idris) to the exalted position" (Qur'an xix. 57). Then he ascended with
us to the fifth heaven and Gabriel asked for the (gate) to be opened. It was
said: Who is he? He replied Gabriel. It was (again) said: Who is with thee? He
replied: Muhammad. It was said Has he been sent for? He replied: He has indeed
been sent for. (The gate) was opened for us and then I was with Harun
(Aaron-peace of Allah be upon him). He welcomed me prayed for my well-being.
Then I was taken to the sixth heaven. Gabriel (peace be upon him) asked for the
door to be opened. It was said: Who is he? He replied: Gabriel. It was said:
Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He
replied: He has indeed been sent for. (The gate) was opened for us and there I
was with Musa (Moses peace be upon him) He welcomed me and prayed for my well-being.
Then I was taken up to the seventh heaven. Gabriel asked the (gate) to be
opened. It was said: Who is he? He said: Gabriel It was said. Who is with thee?
He replied: Muhammad (may peace be upon him.) It was said: Has he been sent
for? He replied: He has indeed been sent for. (The gate) was opened for us and
there I found Ibrahim (Abraham peace be upon him) reclining against the
Bait-ul-Ma'mur and there enter into it seventy thousand angels every day, never
to visit (this place) again. Then I was taken to Sidrat-ul-Muntaha whose leaves
were like elephant ears and its fruit like big earthenware vessels. And when it
was covered by the Command of Allah, it underwent such a change that none
amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation
and He made obligatory for me fifty prayers every day and night. Then I went
down to Moses (peace be upon him) and he said: What has your Lord enjoined upon
your Ummah? I said: Fifty prayers. He said: Return to thy Lord and beg for
reduction (in the number of prayers), for your community shallnot be able to
bear this burden. as I have put to test the children of Isra'il and tried them
(and found them too weak to bear such a heavy burden). He (the Holy Prophet)
said: I went back to my Lord and said: My Lord, make things lighter for my
Ummah. (The Lord) reduced five prayers for me. I went down to Moses and said.
(The Lord) reduced five (prayers) for me, He said: Verily thy Ummah shall not
be able to bear this burden; return to thy Lord and ask Him to make things
lighter. I then kept going back and forth between my Lord Blessed and Exalted
and Moses, till He said: There are five prayers every day and night. O
Muhammad, each being credited as ten, so that makes fifty prayers. He who intends
to do a good deed and does not do it will have a good deed recorded for him;
and if he does it, it will be recorded for him as ten; whereas he who intends
to do an evil deed and does not do, it will not be recorded for him; and if he
does it, only one evil deed will be recorded. I then came down and when I came
to Moses and informed him, he said: Go back to thy Lord and ask Him to make
things lighter. Upon this the Messenger of Allah remarked: I returned to my
Lord until I felt ashamed before Him.
It is narrated on the the outhority of
Anas b. Malik that the Messenger of Allah (may peace be upon him) said: (the
angels) came to me and took me to the Zamzam and my heart was opened and washed
with the water of Zamzam and then I was left (at my place).
Anas b. Malik reported that Gabriel
came to the Messenger of Allah (may peace be upo him) while he was playing with
his playmates. He took hold of him and lay him prostrate on the ground and tore
open his breast and took out the heart from it and then extracted a blood-clot
out of it and said: That was the part of Satan in thee. And then he washed it
with the water of Zamzam in a golden basin and then it was joined together and
restored to it place. The boys came running to his mother, i. e. his nurse, and
said: Verily Muhammad has been murdered. They all rushed toward him (and found
him all right) His color was changed, Anas said. I myself saw the marks of
needle on his breast.
Anas b. Malik, while recountig the
Night journey of the Holy Prophet (may peace be upon him), from the mosque of
Ka'bah, reported: Three beings (angels) came to him in the osque of the Ka'bah,
while he was sleeping in the sacred mosque before it (the Command of Night
Journey and Accension) was revealed to him. The rest of the hadith is narrated
like that of Thabit. However, some portions have occurred before and some of
them have occurred after; some have been added and some deleted.
Anas b. Malik reported: Abu Dharr used
to relate that the Messenger of Allah (may peace be upon him) said: The roof of
my house was cleft when I was in Mecca and Gabriel descended and opened my
heart and then washed it with the water of Zamzam. He then brought a gold basin
full of wisdom and faith and after emptying it into my breast, he closed it up.
Then taking me by he hand, he ascended with me to th heaven, and when we came
to the lowest heaven, Gabriel said to the guardian of the lowest heaven: Open.
He asked who was there? He replied. It is Gabriel. He again asked whe he there
was someone with him. He replied: Yes, it is Muhammad with me. He was asked if
he had been sent for, He (Gabriel) said: Yes. Then he opened (the gate). When
we ascended the lowest heaven (I saw) a man seated with parties on his right
side and parties on his left side. When he looked up to his right, he laughed
and when he looked to his left, he wept. He said: Welcome to the righteous
apostle and the righteous son. I asked Gabriel who he was and he replied: He is
Adam (peace be upon him) and these parties on his right and on his left are the
souls of his descendants. Those of them on his right are the inmates of
Paradise and the parties which are on his left side are the inmates of Hell; so
when he looked towards his right side, he laughed, and when he looked towards
his left side, he wept. Then Gabriel ascended with me to the second heaven. He
asked its guardian to open (its gate), and its guardian replied in the same way
as the guardian of the lowest heaven had said. He (opened it). Anas b. Malik
said: He (the Holy Prophet) mentioned that he found in the heavens Adam, Idris,
Jesus, Moses and Abraham (may peace be on all of them), but he did not
ascertain as to the nature of their abodes except that he had found Adam in the
lowest heaven and Abraham in the sixth heaven. When Gabriel and the Messenger
of Allah (may peace be upon him) passed by Idris (peace be upon him) he said:
Welcome to the righteous apostle and righteous brother. He (the narrator) said:
He then proceeded and said: Who is he? Gabriel replied: It is Idris. Then I
passed by Moses (peace be upon him) and he said: Welcome tothe righteous
apostle and righteous brother. I said to (Gabriel): Who is he? He replied: It
is Moses. Then I passed by Jesus and he said: Welcome to the righteous apostle
and righteous brother. I said (to Gabriel): Who is he? He replied: Jesus, son
of Mary. He (the Holy Prophet) said: Then I went to Ibrahim (peace be upon
him). He said: Welcome to the righteous apostle and righteous son. I asked: Who
is he? He (Gabriel) replied: It is Abraham. Ibn Shihab said: Ibn Hazm told me
that Ibn 'Abbas and Abd Habba al-Ansari used to say that the Messenger of Allah
(may peace be upon him) said: Thereafter he ascended with me till I was taken
to such a height where I heard the scraping of the pens. Ibn Hazm and Anas told
that the Messenger of Allah (may peace be upon him) said: Allah then made fifty
prayers obligatory for my Ummah and I returned with that and passed by Moses.
Moses, (peace be upon him) said: What has thy Lord enjoined on thy people? I
said: Fifty prayers have been made obligatory on them. Moses (peace be upon
him) said: Return to thy Lord, for thy Ummah would not be able to bear this
burden. Then I came back to my Lord and He remitted a portion out of thut. I
then again went to Moses (peace be upon him) and informed him about it He said:
Return to thy Lord, for thy Ummah shall not be able to bear this burden. I then
went back to my Lord and He said: They are five and at the same time fifty, and
what has been said will not be changed. I then returned to Moses and he said:
Go back to thy Lord. whereupon I said: I feel ashamed of my Lord. Gabriel then
travelled with me till we came to the farthest lote-tree Many a colour had
covered it which I do not know. Then I was admitted to Paradise and saw in it
domes of pearls, and its soil of musk.
Anas b. Malik reported on the
authority of Malik b. Sa sa', perhaps a person of his tribe, that the Prophet
of Allah (may peace be upon him) said: I was near the House (i. e. Ka'bah) in a
state between sleep and wakefulness when I heard someone say: He is the third
among the two persons. Then he came to me and took me with him. Then a golden
basin containing the water of Zamzam was brought to me and my heart was opened
up to such and such (part). Qatada said: I asked him who was with me (i e. the
narrator) and what he meant by such and such (part). He replied: (It means that
it was opened) up to the lower part of his abdomen (Then the hadith continues):
My heart was extracted and it was washed with the water of Zamzam and then it
was restored in its original position, after which it was filled with faith and
wisdom. I was then brought a white beast which is called al-Buraq, bigger than
a donkey and smaller than a mule. Its stride was as long as the eye could
reach. I was mounted on it, and then we went forth till we reached the lowest
heaven. Gabriel asked for the (gate) to be opened, and it was said: Who is he?
He replied: Gabriel. It was again said: Who is with thee? He replied: Muhammad
(may peace be upon him). It was said: Has he been sent for? He (Gabriel) said:
Yes. He (the Prophet) said: Then (the gate) was opened for us (and it was
said): Welcome unto him! His is a blessed arrival. Then we came to Adam (peace
be upon him). And he (the narrator) narrated the whole account of the hadith.
(The Holy Prophet) observed that he met Jesus in the second heaven, Yahya
(peace be on both of them) in the third heaven, Yusuf in the third, Idris in
the fourth, Harun in the fifth (peace and blessings of Allah be upon them).
Then we travelled on till we reached the sixth heaven and came to Moses (peace
be upon him) and I greeted him and he said: Welcome unto righteous brother and
righteous prophet. And when I passed (by him) he wept, and a voice was heard
saying: What makes thee weep? He said: My Lord, he is a young man whom Thou
hast sent after me (as a prophet) and his followers will enter Paradise in
greater numbers than my followers. Then we travelled on till we reached the
seventh heaven and I came to Ibrahim. He (the narrator) narrat- ed in this
hadith that the Prophet of Allah (may peace be upon him) told that he saw four
rivers which flowed from (the root of the lote-tree of the farthest limits):
two manifest rivers and two hidden rivers. I said: ' Gabriel! what are these
rivers? He replied: The two hidden rivers are the rivers of Paradise, and as
regards the two manifest ones, they are the Nile and the Euphrates. Then the
Bait-ul-Ma'mur was raised up to me. I said: O Gabriel! what is this? He
replied: It is the Bait-ul-Ma'mur. Seventy thousand angels enter into it daily
and, after they come out, they never return again. Two vessels were then
brought to me. The first one contained wine and the second one contained milk,
and both of them were placed before me. I chose milk. It was said: You did
right. Allah will guide rightly through you your Ummah on the natural course.
Then fifty prayers daily were made obligatory for me. And then he narrated the
rest of the hadith to the end.
It is reported on the authority of
Malik b. Sa'sa' that the Messenger of Allah (may peace be upon him) narrated
the hadith (mentioned above) and added to it: I was brought a gold basin full
of wisdom and faith, and then the (part of the body) right from the upper end
of the chest to the lower part of the abdomen was opened and it was washed with
the water of Zamzam and then flled with wisdom and faith.
Qatada reported that he heard Abu
al-'Aliya saying that the cousin of your Prophet (may peace be upon him), i. e.
Ibn Abbas, told him: The Messenger of Allah (may peace be upon him), while
narrating his night journey observed: Musa (peace be upon him) was a man of
high stature as if he was of the people of the Shanu'a (tribe), and Jesus was a
well-built person having curly hair. He also mentioned Malik, the guardian of
Hell, and Dajjal.
Abu al-'Aliya reported: Ibn Abbas, the
son of your Prophet's uncle, told us that the Messenger of Allah (may peace be
upon him) had observed: On the night of my night journey I passed by Moses b.
'Imran (peace be upon him), a man light brown in complexion, tall. well-built
as if he was one of the men of the Shanu'a, and saw Jesus son of Mary as a
medium-statured man with white and red complexion and crisp hair, and I was
shown Malik the guardian of Fire, and Dajjal amongst the signs which were shown
to me by Allah. He (the narrator) observed: Then do not doubt his (i. e. of the
Holy Prophet) meeting with him (Moses). Qatada elucidated it thus: Verily the
Apostle of Allah (may peace be upon him), met Moses (peace be upon him).
Abu al-'Aliya narrated it on the authority
of Ibn 'Abbas that the Messenger of Allah (may peace be upon him) passed
through the valley of Azraq, and he asked: Which valley is this? They said:
This is the valley of Azraq, and he observed: (I perceive) as if I am seeing
Moses (peace be upon him) coming down from the mountain track, and he is
calling upon Allah loudly (saying: Here I am! at your service! ). Then he came
to the mountain track of Harsha. He (the Holy Prophet) said: Which is this
mountain track? They said: It is the mountain track of Harsha. He observed (I
feel) as If I am seeing Yunus (Jonah-peace be upon him) son of Matta on a well-
built red dromedary, with a cloak of wool around him and the rein of his
dromedary is made of the fibres of date-palm, and he is calling upon Allah (saying:
Here I am! at your service, my Lord! ). Ibn Hanbal said in the hadith narrated
by him: Hushaim said that the meaning of khulba was fibre of date-palm.
Abu al-'Aliya narrated it on the
authority of Ibn 'Abbas that he said: We travelled with the Messenger of Allah
(may peace be upon him) between Mecca and Medina and we passed by a valley. He
(the Holy Prophet) asked: Which valley is this? They said: This is the valley
of Azraq Upon this he (the Holy Prophet) remarked: (I feel) as if I am seeing
Moses (peace be upon him), and then he described something about his complexion
and hair, which Diwud (the narrator) could not remember. He (Moses, as
described by the Holy Prophet) was keeping his fingers in his ears and was
responding loudly to Allah (saying: I am as Thy service, my Lord) while passing
through that valley. We then travelled (further) till we came to the mountain
trail. He (the Holy Prophet) said: Which mountain trail is this? They said: It
is the Harsha or Lift. He (the Holy Prophet) said: (I perceive) as if I am
seeing Yunus on a red camel, with a cloak of wool around him. The halter of his
camel was that of the fibre of date-palm, and he was passing through the valley
saying: I am at Thy service! my Lord.
It is narrated on the authority of
Mujahid that he said: We were with Ibn 'Abbas and (the people) talked about
al-Dajjal. (One of them remarked. There is written between his eyes (the word)
Kafir (infidel). The narrator said: Ibn 'Abbas remarked: I did not hear him
(the Holy Prophet) say it, but he said: So far as Ibrahim is concerned. you may
see your companion and so far as Moses is concerned, he is a well-built man
with wheat complexion (riding) on a red camel with its halter made of the fibre
of date-palm (and I perceive) as if I am seeing towards him as he is going down
in the valley saying: I am at Thy service! my Lord.
It is narrated on the authority of
Jabir that the Messenger of Allah (may peace be upon him) said: There appeared
before me the apostles, and Moses was among men as if he was one of the people
of Shanu'a, and I saw Jesus son of Mary (peace be upon him) and I saw nearest
in resemblance with him was 'Urwa b. Mas'ud, and I saw Ibrahim (blessings of Allah
be upon him) and I see your companions much in resemblance with him, i. e. his
personality, and I saw Gabriel (peace be upon him) and I saw Dihya nearest in
resemblance to him; but in the narration of Ibn Rumh it is Dihya b. Khalifa.
It is narrated on the authority of Abu
Huraira that the Apostle of Allah (may peace be upon him) said: When I was
taken for the night journey I met Moses peace be upon him). The Apostle of
Allah (may peace be upon him) gave his description thus: He was a man, I
suppose-and he (the narrator) was somewhat doubtful (that the Holy Prophet
observed): (Moses) was a man erect in stature with straight hair on his head as
it he was one of the men of the Shanu'a; and I met Jesus and the Apostle of
Allah (may peace be upon him) described him as one having a medium stature and
a red complexion as if he had (just) come out of the bath He observed: I saw
Ibrahim (peace be upon him) and amongst his children I have the greatest
resemblance with him. He said: There were brought to me two vessels. In one of
them was milk and in the other one there was wine. And it was said to me:
Select any one you like. So I selected the vessel containing milk and drank it.
He (the angel) said: You have been guided on al-fitra or you have attained
al-fitra. Had you selected wine, your Ummah would have been misled.
Chapter 76: PERTAINING TO JESUS SON OF
MARY AND AL-MASIH AL-DAJJAL
It is narrated on the authority of
'Abdullah b. Umar that the Messenger of Allah (may peace be upon him) said: I
found myself one night near the Ka'bah, and I saw a man with wheat complexion
amongst the fair-complexioned men that you ever saw. He had a lock of hair the
most beautiful of the locks that you ever saw. He had combed it. Water was
trickling out of them. He was leaning on two men, or on the shoulders of two
men, and he was circumscribing the Ka'bah. I asked, What is he? It was said: He
is al-Masih son of Mary. Then I saw another person, stout and having too much
curly hair, and blind in his right eye as if it was a full swollen grape. I
asked Who is he? It was said: He is al-Masih al-Dajjal.
It is narrated on the authority of
'Abdulldh b. Umar that one day the Messenger of Allah (may peace be upon him)
mentioned in the presence of people about al-Masih al-Dajjal. He said: Verily
Allah (hallowed be He and High) is not blind of one eye. Behold, but the Masih
al-Dajjal is blind of right eye as if his eye is like a swollen grape, and the
Messenger of Allah (may peace be upon him) said: I was shown in a dream in the
night that near the Ka'bah there was a man fair-complexioned, fine amongst the
white-complexioned men that you ever saw, his locks of hair were falling on his
shoulders. He was a man whose hair were neither too curly nor too straight, and
water trickled down from his head. He was placing his bands on the shoulders of
two persons and amidst them was making a circuit around the Ka'bah. I said: Who
is he? They replied: Al-Masih son of Mary. And I saw behind him a man with
intensely curly hair, blind of right eye. Amongst the persons I have ever seen
Ibn Qatan has the greatest resemblance with him. He was making a circuit around
the Ka'bah by placing both his hands on the shoulders of two persons. I said:
Who is he? They said; It is al-Masih al-Dajjal.
It is narrated on the authority of Ibn
'Umar that the Messenger of Allah (may peace be upon him) said: I saw near the
Ka'bah a man of fair complexion with straight hair, placing his hands on two
persons. Water was flowing from his head or it was trickling from his head. I
asked: Who is he? They said: He is Jesus son of Mary or al-Masih son of Mary.
The narrator) says: I do not remember which word it was. He (the Holy Prophet) said:
And I saw behind him a man with red complexion and thick curly hair, blind in
the right eye. I saw in him the greatest resemblance with Ibn Qitan I asked:
Who is he? They replied: It is al-Masih al-Dajjal.
It is narrated on the authority of
Jabir b. 'Abdullah that the Messenger of Allah (may peace be upon him) said:
When the Quraish belied me, I was staying in Hatim and Allah lifted before me
Bait-ul-Maqdis and I began to narrate to them (the Quraish of Mecca) its signs
while I was in fact looking at it.
'Abdullah reported on the authority of
his father 'Umar b. Khattab that he heard from the Messenger of Allah (may
peace he upon him) say: I was sleeping when I saw myself making circuit around
the Ka'bah, and I saw there a man of fair complexion with straight hair between
two men. Water was flowing from his head or water was falling from his head. I
said: Who is he? They answered: He is the son of Mary. Then I moved forward and
cast a glance and there was a bulky man of red complexion with thick locks of
hair on his head, blind of one eye as it his eye was a swollen grape. I asked:
Who is he? They said: He is Dajjal. He had close resemblance with Ibn Qatan
amongst men.
It is narrated on the authority of Abu
Huraira that the Messenger of Allah (may peace be upon him) said: I found
myself in Hijr and the Quraish were asking me about my might journey. I was
asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in
my mind). I was very much vexed, so vexed as I had never been before. Then
Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I
gave them the information about whatever they questioned me I also saw myself
among the group of apostles. I saw Moses saying prayer and found him to be a
well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of
Mary (peace be upon him) offering prayer, of all of men he had the closest
resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (peace be upon him)
offering prayer; he had the closest resemblance with your companion (the
Prophet himself) amongst people. When the time of prayer came I led them. When
I completed the prayer, someone said: Here is Malik, the keeper of the Hell;
pay him salutations. I turned to him, but he preceded me in salutation.
Chapter 77: CONCERNING
SIDRAT-UL-MUNTAHA (REMOTEST LOTE-TREE)
It is narrated on the authority of
Abdullah (b. Umar) that when the Messenger of Allah (may peace be upon him) was
taken for the Night journey, he was taken to Sidrat-ul-Muntaha, which is
situated on the sixth heaven, where terminates everything that ascends from the
earth and is held there, and where terminates every- thing that descends from above
it and is held there. (It is with reference to this that) Allah said:"
When that which covers covered the lote-tree" (al-Qur'an, Iiii. 16). He
(the narrator) said: (It was) gold moths. He (the narrator further) said: The
Messenger of Allah (may peace be upon him) was given three (things): he was
given five prayers, be was given the concluding verses of Sura al-Baqara, and
remission of serious Sins for those among his Ummah who associate not anything
with Allah
Al-Shaibini reported to us: I asked
Zirr b. Hubaish about the words of Allah (the Mighty and Great):" So he
was (at a distance) of two bows or nearer" (al-Qur'an, Iiii 8). He said:
Ibn Mas'ud informed me that, verily, the Apostle of Allah (may peace be upon
him) saw Gabriel and he had six hundred wings.
Al-Shaibani narrated on the authority
of Zirr who narrated it on this authority of Abdullah that the (words of
Allah):" The heart belied not what he saw" (al Qur'an, Iiii. 11)
imply that he saw Gabriel (peace be upon him) and he had six hundred wings.
Zirr b. Hubaish narrated it on the
authority of 'Abdullah (that the words of Allah):" Certainly he saw of the
greatest signs of Allah" (al-Qur'an, liii. 18) imply that he saw Gabriel
in his (original) form and he had six hundred wings.
It is narrated on the authority of Abu
Huraira that the (words of Allah):" And certainly he saw him in another
descent" (al-Qur'an, Iiii. 13) imply that he saw Gabriel.
Chapter 78: THE MEANING OF THE WORDS
OF ALLAH:" HE SAW HIM IN ANOTHER DESCENT" (AL-QUR'AN, LIII. 13). DID
THE APOSTLE (MAY PEACE BE UPON HIM) SEE HIS LORD ON THE NIGHT OF HIS JOURNEY
(TO HEAVEN)?
It is narrated on the authority of Ibn
'Abbas that he (the Holy Prophet) saw (Allah) with, his heart.
It is narrated on the authority of Ibn
Abbas that the words:" The heart belied not what he saw" (al-Qur'an,
Iiii. 11) and" Certainly he saw Him in another descent" (al-Qur'an,
Iiii. 13) imply that he saw him twice with his heart.
Abu Bakr b. Abi Shaiba narrated it on
the same authorities.
It is narrated on the authority of
Masruq that he said: I was resting at (the house of) 'A'isha that she said: O
Abu 'A'isha (kunya of Masruq), there are three things, and he who affirmed even
one of them fabricated the greatest lie against Allah. I asked that they were.
She said: He who presumed that Muhammad (may peace be upon him) saw his Lord
(with his ocular vision) fabricated the greatest lie against Allah. I was
reclining but then sat up and said: Mother of the Faithful, wait a bit and do
not be in a haste. Has not Allah (Mighty and Majestic) said:" And truly he
saw him on the clear horizon" (al-Qur'an, lxxxi. 23) and" he saw Him
in another descent" (al-Qur'an, iiii. 13)? She said: I am the first of
this Ummah who asked the Messenger of Allah (may peace be upon him) about it,
and he said: Verily he is Gabriel. I have never seen him in his original form
in which he was created except on those two occasions (to which these verses
refer) ; I saw him descending from the heaven and filling (the space) from the
sky to the earth with the greatness of his bodily structure. She said: Have you
not heard Allah saying." Eyes comprehend Him not, but He comprehends (all)
vision. and He is Subtle, and All-Aware" (al-Qur'an, v. 104)? (She, i. e.
'A'isha, further said): Have you not heard that, verily, Allah says:" And
it is not vouchsafed to a human being that Allah should speak unto him
otherwise than by revelation, or from behind a veil, or that He sendeth a
messenger (angel), so that he revealth whatsoever He wills. Verily He is
Exalted. Wise" (al. Qur'an, xii. 51) She said: He who presumes that the
Messengerof Allah (may peace be upon him) concealed anything, from the Book, of
Allah fabricates the greatest lie against Allah. Allah says:" O Messenger!
deliver that which has been revealed to thee from thy Lord, and if thou do (it)
not, thou hast not delivered His message" (al-Qur'an, v. 67). She said: He
who presumes that he would inform about what was going to happen tomorrow
fabricates the greatest lie against Allah. And Allah says" Say thou
(Muhammad): None in the heavens and the earth knoweth the unseen save
Allah" (al-Qur'an, xxvii 65).
Dawud reported on the same authorities
the hadith as narrated above by Ibn 'Uliyya and added: She ('A'isha) said: If
Muhammad were to conceal anything which was sent to him, he would have
certainly concealed this verse:" And when thou saidst to him on whom Allah
had conferred favour and thou too had conferred favour: Keep thy wife to
thyself and fear Allah, and thou wast concealing in thy heart that which Allah
was going to disclose, and thou wast fearing men while Allah has a better right
that thou shouldst fear Him."
Masruq reported: I asked 'A'isha if
Muhammad (may peace be upon him) had seen his Lord. She replied: Hallowed be
Allah, my hair stood on end when you said this, and he (Masruq) narrated the
hadith as narrated above. The hadith reported by Diwud is more complete and
longer.
Masruq reported: I said to 'A'isha:
What about the words of Allah:" Then he drew nigh and came down, so he was
at a distance of two bows or closer still: so He revealed to His servant what
He revealed" (al-Qur'an, liii. 8-10)? She said: It implies Gabriel. He
used to come to him (the Holy Prophet) in the shape of men; but he came at this
time in his true form and blocked up the horizon of the sky.
Chapter 79: PERTAINING TO HIS
(PROPHET'S) WORDS: HE IS A LIGHT; HOW COULD I SEE HIM? -AND HIS WORDS: I SAW
THE LIGHT
It is narrated on the authority of Abu
Dharr: I asked the Messenger of Allah (may peace be upon him): Did you see thy
Lord? He said: He is a Light;. bow could I see Him?
Abdullah b. Shaqiq reported: I said to
Abu Dharr: Had I seen the Messenger of Allah, I would have asked him. He (Abu
Dharr) said: What is that thing that you wanted to inquire of him? He said: I
wanted to ask him whether he had seen his Lord. Abu Dharr said: I, in fact,
inquired of him, and he replied: I saw Light.
Abu Musa reported: The Messenger ofallah
(may peace be upon him) was standing amongst us and he told us five things. He
said: Verily the Exalted and Mighty God does not sleep, and it does not befit
Him to sleep. He lowers the scale and lifts it. The deeds in the night are
taken up to Him before the deeds of the day. and the deeds of the day before
the deeds of the night. His veil is the light. In the hadith narrated by Abu
Bakr (instead of the word" light" ) it is fire. If he withdraws it
(the veil), the splendour of His countenance would consume His creation so far
as His sight reaches.
A'mash has narrated this hadith on the
same authority and said: The Messenger of Allah (may peace be upon him) was
standing amongst us and he told us four things. He then narrated the hadith
like the one reported by Abu Mua'wiya, but did not mention the words" His
creation" and said: His veil is the light.
Abu Musa reported: The Messenger of
Allah (znay peace be upon him) was standing amongst us and (he said) four
(things): Verily Allah dock not sleep and it does not befit Him to sleep. He
raises the scale and lowers it. The deeds of the day are presented to Him in
the night and the deeds of the night in the day.
Chapter 80: IN PROOF OF THE FACT THAT
THE BELIEVERS WOULD SEE THEIR LORD (HALLOWED BE HE AND EXALTED) ON THE LAST DAY
'Abdullah b. Qais transmitted on the
authority of his father (Abu Musa Ash'ari) that the Apostle (may peace be upon
him) said: There would be two gardens (in Paradise) the vessels and contents of
which would be of silver, and two gardens whose vessels and contents would be
of gold. The only thing intervening to hinder the people from looking at their
Lord will be the mantle of Grandeur over His face in the Garden of Eden.
Suhaib reported the Apostle (may peace
be upon him) saying: When those deserving of Paradise would enter Paradise, the
Blessed and the Exalted would ask: Do you wish Me to give you anything more?
They would say: Hast Thou not brightened our faces? Hast Thou not made us enter
Paradise and saved us from Fire? He (the narrator) said: He (God) would lift
the veil, and of things given to them nothing would he dearer to them than the
sight of their Lord, the Mighty and the Glorious.
Hammad b. Salama narrated it on the
same authority and added: He then recited the verse:" Those who do good
will have the best reward and even more" (x. 26)
Chapter 81: THE WAY IN WHICH THE
BELIEVERS WOULD SEE THE LORD
Abu Haraira reported: The people said
to the Messenger of Allah (may peace be upon him): Messenger of Allah, shall we
see our Lord on the Day of Resurrection? The Messenger of Allah (may peace be
upon him) said: Do you feel any trouble in seeing the moon on the night when it
is full? They said: Messenger of Allah, no. He (the Messenger) further said: Do
you feel any trouble in seeing the sun, when there is no cloud over it? They
said: Messenger of Allah. no. He (the Holy Prophet) said: Verily you would see
Him like this (as you see the sun and the moon). God will gather people on the
Day of Resurrection and say: Let every people follow what they worshipped.
Those who worshipped the sun would follow the sun, and those who worshipped the
moon would follow the moon, and those who worshipped the devils would follow
the devils. This Ummah (of Islam) alone would be left behind and there would be
hypocrites too amongst it. Allah would then come to them in a form other than
His own Form, recognisable to them, and would say: I am your Lord. They would
say: We take refuge with Allah from thee. We will stay here till our Lord comes
to us. and when our Lord would come we would recognise Him. Subsequently Allah
would come to them in His own Form, recognisable to them, and say: I am your
Lord. They would say: Thou art our Lord. And they would follow Him, and a
bridge would be set over the Hell; and I (the Holy Prophet) and my Ummah would
be the first to pass over it; and none but the messengers would speak on that
day, and the prayer of the messengers on that day would be: O Allah! grant
safety, grant safety. In Hell, there would be long spits like the thorns of
Sa'dan He (the Holy Prophet) said: Have you seen Sa'dan? They replied: Yes,
Messenger of Allah. He said: Verily those (hooks) would be like the thorns of
Sa'dan, but no one knows their size except Allah. These would seize people for
their misdeeds. Some of them would escape for their (good) deeds, and some
would be rewarded for their deeds till they get salvation. When Allah would
finish judging His bondsmen and because of His mercy decide to take out of Hell
such people as He pleases. He would command the angels to bring out those who
had not associated anything with Allah; to whom Allah decided to show mercy.
those who would say: There is no god but Allah. They (the angels) would
recognise them in the Fire by the marks of prostration, for Hell-fire will
devour everything (limb) of the sons of Adam except the marks of prostration.
Allah has forbidden the fire to consume the marks of prostration. They will be
taken out of the Fire having been burnt, and the water of life would be poured
over them, and they will sprout as seed does In the silt carried by flood.
Then Allah would finish judging amongst
His bondsmen; but a man who will be the last to enter Paradise will remain
facing Hell and will say: O my Lord I turn my face away from Hell, for its air
has poisoned me ard its blaze has burnt me. He will then call to Allah as long
as Allah would wish that he should call to Him. Then Allah, Blessed and
Exalted, would say: If I did that, perhaps you would ask for more than that. He
would say: I would not ask You more than this, and he would give his Lord
covenants and agreements as Allah wished, and so He would turn his face away
from the Fire When he turns towards the Paradise and sees it, he will remain
silent as long as Allah wishes him to remain so. He will then say: O my Lord I
bring me forward to the gate of the Paradise. Allah would say to him: Did you
not give covenants and agreements that you would not ask for anything besides
what I had given you. Woe to thee! O son of Adam, how treacherous you are! He
would say: O my Lord! and would continue calling to Allah till He would say to
him: If I grant you that, perhaps you will ask for more. He will reply: No, by
Thy greatness, and he will give His Lord promises and covenants as Allah had
wished. He would then bring him to the gate of the Paradise, and when he would
stand at the gate of the Paradise, it would lay open before him. and he would
see the bounty and the joy that there is in it. He would remain quiet as long
as Allah would desire him to remain silent. He would then say: O my Lord, admit
me to Paradise. Allah. Blessed and Exalted, would say: Did you not give
covenants and agreements that you would not ask for anything more than what I
had granted you? Woe to you! son of Adam, how treacherous you are! And he would
say: O my Lord, I do not wish to be the most miserable of Thy creatures. He
would continue calling upon Allah till Allah, Blessed and Exalted, would laugh.
When Allah would laugh at him, He would say: Enter the Paradise. When he would
enter, Allah would say: State your wish. He would express his wishes till Allah
would remind him (the desire of) such and such (things). When his desires would
be exhausted Allah would say: That is for thee and, besides it, the like of it
also. 'Ata' b. Yazid said: Abu Sa'id al-Khudri was with Abu Huraira and be did
not reject anything from the hadith narrated by him, but when Abu Huraira
narrated:" Allah said to that man; ind its like along with it," Abu
Sa'id said:" Ten like it along with it," O Abu Huraira. Abu Huraira
said: I do not remember except the words:" That is for you and a similar
one along with it." Abu Sa'id said: I bear witness to the fact that I
remembered from the Messenger of Allah (may peace be upon him) his words:"
That is for thee and ten like it." Abu Huraira said: That man was the last
of those deserving of Paradise to enter Paradise.
Abu Huraira reported: The people said
to the Apostle of Allah (may peace be upon him): Messenger of Allah I shall we
see our Lord on the Day of Resurrection? The rest of the hadith was narrated
according to the narration of Ibrahim b. Sa'd.
Hammam b. Munabbih said: This is what
Abu Huraira transmitted to us from the Messenger of Allah (may peace be upon
him), and he narrated many of them;- one of them was: The Messenger of Allah
(may peace be upon him) said: The lowest in rank among you in Paradise would be
asked: Desire (whatever you like). And he would express his desire and again
and again express a desire. tHe would be asked: Have you expressed your desire?
He would say: Yes. Then He (Allah) would say: For thee is (granted) what thou
desirest, and the like of it along with it.
Abu Sa'id al-Khudri reported: Some
people during the lifetime of the Messenger of Allah (may peace be upon him)
said: Messenger of Allah! shall we see our Lord on the Day of Resurrection? The
Messenger of Allah (may peace be upon him) said: Yes, and added: Do you feel
any trouble in seeing the sun at noon with no cloud over it, and do you feel
trouble in seeing the moon (open) in the full moonlit night with no cloud over
it? They said: No, Messenger of Allah! He (the Holy Prophet) said: You will not
feel any trouble in seeing Allah on the Day of Resurrection any more than you
do in seeing any one of them. When the Day of Resurrection comes a Mu'adhdhin
(a proclaimer) would proclaim: Let every people follow what they used to
worship. Then all who worshipped idols and stones besides Allah would fall into
the Fire, till only the righteous and the vicious and some of the people of the
Book who worshipped Allah are left. Then the Jews would be summoned, and it
would be said to them: What did you worship? They will say: We worshipped
'Uzair, son of Allah. It would be said to them: You tell a lie; Allah had never
had a spouse or a son. What do you want now? They would say: We feel thirsty, O
our Lord! Quench our thirst. They would be directed (to a certain direction)
and asked: Why don't you go there to drink water? Then they would be pushed
towards the Fire (and they would find to their great dismay that) it was but a mirage
(and the raging flames of fire) would be consuming one another, and they would
fall into the Fire. Then the Christians would be summoned and it would be said
to them: What did you worship? They would say: We worshipped Jesus, son of
Allah. It would be said to them: You tell a lie; Allah did not take for Himself
either a spouse or a son. Then it would be said to them: What do you want? They
would say: Thirsty we are, O our Lord! Quench our thirst. They would be
directed (to a certain direction) and asked: Why don't you go there to get
water? But they would be pushed and gathered together towards the Hell, which
was like a mirage to them, and the flames would consume one another. They would
fall Into the Fire, till no one is left except he who worshipped Allah, be he
pious or sinful. The Lord of the Universe, Glorified and Exalted, would come to
them in a form recognisable to them and say; What are you looking for? Every
people follow that which they worshipped. They would say: Our Lord, we kept
ourselves separate from the people in the world, though we felt great need of
them; we, however, did not associate ourselves with them. He would say: I am
your Lord. They would say: We take refuge with Allah from thee and do not
associate anything with Allah. They would repeat it twice or thrice, till some
of them would be about to return. It would be said: Is there any sign between
you and Him by which you will recognise Him? They would say: Yes. and the
things would be laid bare. Those who used to prostrate themselves before God of
their own accord would be permitted by God to prostrate themselves. But there
would remain none who used to prostrate out of fear (of people) and ostentation
but Allah would make his back as one piece, and whenever he would attempt to prostrate
he would fall on his back. Then they would raise their heads and He would
assume the Form in which they had seen Him the first time and would say: I am
your Lord. They would say: Thou art our Lord. Then the bridge would be set up
over the Hell and intercession would be allowed and they will say: O God, keep
safe, keep safe.
It was asked: Messenger of Allah, what
is this bridge? He said: The void in which one Is likely to slip. There would
be hooks, tongs, spits like the thorn that is found in Najd and is known as
Sa'dan. The believers would then pass over within the twinkling of an eye, like
lightning, like wind, like a bird, like the finest horses and camels. Some will
escape and be safe, some will be lacerated and let go, and some will be pushed
into the fire of Hell till the believers will find rescue from the Fire. By One
in Whose hand is my life, there will be none among you more eager to claim a
right than the believers on the Day of Resurrection for (saying their) brethren
in the Fire who would say: O our Lord, they were fasting along with us, and
praying and performing pilgrimage. It will be said to them: Take out those whom
you recognise. Then their persons would be forbidden to the Fire; and they
would take out a large number of people who had been overtaken by Fire up to
the middle of the shank or up to the knees. They would then say: O our Lord I
not one of those about whom Thou didst give us command remains in it. He will
then say: Go back and bring out those in whose hearts you find good of the
weight of a dinar Then they will take out a large number of people. Then they
would say: O our Lord! we have not left anyone about whom You commanded us. He
will then say: Go back and bring out those in whose hearts you find as much as
half a dinar of good. Then they will take out a large number of people, and
would say: O our Lord! not one of those about whom Thou commanded us we have
left in it. Then He would say: Go back and in whose heart you find good to the
weight of a particle bring him out. They would bring out a large number of
people, and would then say: O our Lord, now we have not left anyone in it
(Hell) having any good in him.
Abu Sa'id Khudri said: If you don't
testify me in this hadith, then recite if you like:" Surely Allah wrongs
not the weight of an atom; and if it is a good deed. He multiplies it and gives
from Himself a great reward" (al-Qur'an, iv. 40). Then Allah, Exalted and
Great, would say: The angels have interceded, the apostles have interceded and
the believers have interceded, and no one remains (to grant pardon) but the
Most Merciful of the mercifuls. He will then take a handful from Fire and bring
out from it people who never did any good and who had been turned into
charcoal, and will cast them into a river called the river of life, on the
outskirts of Paradise. They will come out as a seed comes cut from the silt
carried by flood. You see it near the stone or near the tree. That which is
exposed to the sun is yellowish or greenish and which is under the shade is
white. They said: Messenger of Allah! it seems as if you had been tending a
flock in the jungle. He (the Holy Prophet) said: They will come forth like
pearls with seals on their necks. The inhabitants of Paradise would recognise
them (and say): Those are who have been set free by the Compassionate One. Who
has admitted them into Paradise without any (good) deed that they did or any
good that they sent in advance Then He would say: Enter the Paradise; whatever
you see in it is yours. They would say: O Lord, Thou hast bestowed upon us
(favours) which Thou didst not bestow upon anyone else in the world. He would
say: There is with Me (a favour) for you better than this. They would say: O
our Lord! which thing is better than this? He would say: It is My pleasure. I
will never be angry with you after this
It is narrated on the authority of Abu
Sa'id al-Khudri: We said: Messenger of Allah, shall we see our Lord? The
Messenger of Allah (may peace be upon him) said: Do you feel any trouble in
seeing the sun on a cloudless day? We said: No. And the remaining part of the
hadith has been narrated to the end like the hadith transmitted by Hafs b.
Maisara with the addition of these words: Without the deed that they did or any
good that they had sent before. It would be said to them: For you is whatever
you see (in it) and with it the like of it. Abu Sa'id said: I have come to know
that the bridge would be thinner even than the hair and sharper than the sword;
and in the hadith narrated by Laith these words are not found: They would say,
O our Lord! Thou hast bestowed upon us (favours) which thou didst not bestow on
anyone else in the world.
Abu Bakr b. Abi Shaiba, Ja'far b.
'Aun, Hisham b. Sa'd, Zaid b. Aslam narrated the hadith as transmitted by Hafs
b. Maisara, with certain additions and omissions.
Chapter 82: AFFIRMATION OF
INTERCESSION AND RESCUE FROM FIRE OF THE BELIEVERS IN ONENESS OF ALLAH
Abu Sa'id al-Khudri reported: Verily
the Messenger of Allah (may peace be upon him) said: Allah will admit into
Paradise those deserving of Paradise, and He will admit whom He wishes out of
His Mercy, and admit those condemned to Hell into the Fire (of Hell). He would
then say: See, he whom you find having as much faith in his heart as a grain of
mustard, bring him out. They will then be brought out burned and turned to
charcoal, and would be cast into the river of life, and they would sprout aj
does a seed in the silt carried away by flood. Have you not seen that it comes
out yellow (fresh) and intertwined?
This hadith is transmitted by 'Amr b.
Yahya with the same chain of transmitters who narrated: They would be cast into
the river which is called (the river of) life, and (both the narrators) did not
doubt the hadith. The text transmitted by Khalid is: just as seeds sprout
beside the flood water; and in the hadith of Wuhaib it is: Just as the seed
sprouts in the silt or deposit left by flood.
It is reported by Abu Sa'id that the
Messenger of Allah (may peace be upon him) said: The (permanent) inhabitants of
the Fire are those who are doomed to it, and verily they would neither die nor
live in it (al-Qur'an, xx. 47; lxxxvii. 13). But the people whom the Fire would
afflict (temporarily) on account of their sins, or so said (the narrator)"
on account of their misdeeds," He would cause them to die till they would
be turned into charcoal. Then they would be granted intercession and would be
brought in groups and would be spread on the rivers of Paradise and then it
would be said: O inhabitants of Paradise, pour water over them; then they would
sprout forth like the sprouting of seed in the silt carried by flood. A man
among the people said: (It appears) as if the Messenger of Allah lived in the
steppe.
Abu Nadra narrated it from Abu Sa'id
al-Khudri who reported it from the Apostle (may peace be upon him) a similar
(hadith) up to the words:" in the mud of the flood," and he did not
mention (the words narrated) after it.
Abdullah b. Mas'ud reported that the
Messenger of Allah (may peace be upon him) said: I know the last of the
inhabitants of Fire to be taken out therefrom, and the last of the inhabitants
of Paradise to enter it. A man will come out of the Fire crawling. Then Allah,
the Blessed and Exalted will say to him: Go and enter Paradise. So he would
come to it and it would appear to him as if it were full. He would go back and
say: O my Lord! I found it full. Allah, the Blessed and Exalted, would say to
him: Go and enter Paradise. He would come and perceive as if it were full. He
would return and say: O my Lord! I found it full. Allah would say to him: Go
and enter Paradise, for there is for you the like of the world and ten times
like it, or for you is ten times the like of this world. He (the narrator)
said. He (that man) would say: Art Thou making a fun of me? or Art Thou
laughing at me. though Thou art the King? He (the narrator) said: I saw the
Messenger of Allah laugh till his front teeth were visible. And it was said:
That would be the lowest rank among the inhabitants of Paradise.
It is narrated on the authority of
Abdullah b. Mas'ud that the Messenger of Allah (may peace be upon him said: I
recognise the last of the inhabitants of Fire to be taken out thereof. A man
will come out of it crawling. It will be said to him: Go and enter Paradise. He
(the Holy Prophet) said: He would go there to enter Paradise, but would find
persons who have already occupied all its apartments. It would be said to him:
Do you recall the time when you were in it (in the Hell)? He would say: Yes. It
would be said to him: Express any desire. And he would express the desire. It
would be said to him: For thee is that which thou desireth and ten times the
world (worldly resources). He (the Holy Prophet) said: He would say: Art Thou
making a fun of me, though Thou art the King? I saw the Messenger of Allah
laugh till his front teeth were visible.
Ibn Mas'ud reported: Verily the
Messenger of Allah said: The last to enter Paradise would be a man who would
walk once and stumble once and be burnt by the Fire once. Then when he gets
beyond it, he will turn to it and say: Blessed is He Who has saved me from
thee. Allah has given me something He has not given to any one of those in
earlier or later times. Then a tree would be raised up for him and he will say:
O my Lord I bring me near this tree so that I may take shelter in its shade and
drink of its water. Allah, the Exalted and Great, would say: O son of Adam, if
I grant you this, you will ask Me for something else. He would say: No. my
Lord. And he would promise Him that he would not ask for anything else. His
Lord would excuse him because He sees what he cannot help desiring; so He would
bring him near it, and he would take shelter in its shade and drink of its
water. Afterwards a tree more beautiful than the first would be raised up
before him and he would say: O my Lord! bring me near this tree in order that I
may drink of its water and take shelter in its shade and I shall not ask Thee
for anything else. He (Allah) would say: O son of Adam, if I bring you near it
you may ask me for something else. He would promise Him that he would not ask
for anything else. His Lord will excuse him because He would see something he
cannot help desiring. So He would bring him near it and he would enjoy its
shade and drink its water. Then a tree would be raised up for him at the gate
of the Paradise, more beautiful than the first two. He would say: O my Lord!
bring me near this (tree) so that I may enjoy its shade and drink from its
water. I shall not ask Thee for anything else. He (Allah) would say: O son of
Adam! did you not promise Me that you would not ask Me anything else? He would
say: Yes, my Lord, but I shall not ask Thee for anything else. His Lord would
excuse him for He sees something the temptation of which he could not resist.
He (Allah) would bring him near to it, and when He would bring him near it he would
hear the voices of the inhabitants of the Paradise. He would say: O my Lord!
admit me to it. He (Allah) would say: O son of Adam, what will bring an end to
your requests to Me? Will it please you if I give you the whole world and a
like one along with it? He will say: O my Lord! art Thou mocking at me, though
Thou art the Lord of the worlds? Ibn Mas'ud laughed and asked (the hearers):
Why don't you ask me what I am laughing at. They (then) said: Why do you laugh?
He said: It is in this way that the Messenger of Allah (may peace be upon him)
laughed. They (the companions of the Holy Prophet) asked: Why do you laugh.
Messenger of Allah? He said: On account of the laugh of the Lord of the
universe, when he ldesirer of Paradise) sai Thou mocking at me though Thou art
the Lord of the worlds? He would say: I am not mocking at you, but I have power
to do whatever I will.
Chapter 83: THE LOWEST OF THE RANKS IN
PARADISE
It is transmitted from Abu Sa'id
al-Khudri that, verily, the Messenger of Allah (may peace be upon him) said:
Amongst the inhabitants of Paradise the lowest in rank will be the person whose
face Allah would turn away from the Fire towards the Paradise, and make a shady
tree appear before him. He would say: O my Lord! direct my steps to this tree
so that I (should enjoy) its shade; and the rest of the hadith is like that
narrated by Ibn Mas'ud, but he did not mention:" He (Allah) would say: O
son of Adam! what will bring an end to your making requests to Me" to the
end of the tradition. In it, he added: Allah will remind him: Ask such and
such, and when his expectations would be realised, Allah would say: That is for
you, and ten times as much. He said that he would then enter his house and his
two wives with large and dark eyes would enter after him. They will say: Praise
be to Allah, Who has created you for us and us for you. He will say: No one has
been given the like of what I have been given.
It is reported on the authority of
al-Mughira b. Shu'ba that the Messenger of Allah (may peace be upon him) said:
Moses asked his Lord: Who amongst the inhabitants of Paradise is the lowest to
rank? He (Allah) said: The person who would be admitted into Paradise last of
all among those deserving of Paradise who are admitted to it. I would be said
to him: Enter Paradise. He would gay: O my Lord! how (should I enter) while the
people have settled in their apartments and taken the shares (portions)? It
would be said to him: Would you be pleased if there be for you like the kingdom
of a king amongst the kings of the world? He would say: I am pleased my Lord.
He (Allah) would say: For you is that, and like that, and like that, and like
that, and that. He would say at the fifth (point): I am well pleased. My Lord. He
(Allah) would say: It is for you and, ten times like it, and for you is what
your self desires and your eye enjoys. He would say: I am well pleased, my
Lord. He (Moses) said: (Which is) the highest of their (inhabitants of
Paradise) ranks? He (Allah) said: They are those whom I choose. I establish
their honour with My own hand and then set a seal over it (and they would be
blessed with Bounties) which no eye has seen, no ear has heard and no human
mind has perceived: and this is sub- stantiated by the Book of Allah, Exalted
and Great:" So no soul knows what delight of the eye is hidden for them; a
reward for what they did" (xxxii. 17).
Sha'bi reported he had heard
al-Mughira b. Shu'ba say on the pulpit that Moses (peace be upon him) had asked
Allah, Exalted and Great, about the reward of the lowest of the inhabitants of
Paradise, and the remaining part of hadith is the same (as narrated) above.
Abu Dharr reported that Allah's
Messenger (may peace be upon him) said: I know the last of the inhabitants of
Paradise to enter it and the last of the inhabitants of Hell to come out of it.
He is a man who would be brought on the Day of Resurrection and it will be
said: Present his minor sins to him, and withhold from him his serious Sins.
Then the minor sins would be placed before him, and it would be said: On such
and such a day you did so and so and on such and such a day you did so and so.
He would say: Yes. It will not be possible for him to deny, while he would be
afraid lest serious sins chould be presented before him. It would be said to
him: In place of every evil deed you will have good deed He will say: My Lord!
I have done things I do not see here. I indeed saw the Messenger of Allah laugh
till his front teeth were exposed.
This hadith is also narrated by
another chain of narrators, i. e. Ibn Numair, Abu Mu'awiya, Waki', Abu Bakr b.
Abi Shaiba, Abu Kuraib, A'mash.
It is reported on the authority of Abu
Zubair that he heard from Jabir b 'Abdullah, who was asked about the arrival
(of people on the Day of Resurrection). He said. We would come on the Day of
Resurrection like this, like this, and see. carefully. that which
concerns" elevated people". He (the narrator) said: Then the people
would be summoned along with their idols whom they worshipped, one after
another. Then our Lord would come to us and say: Whom are you waiting for? They
would say: We are waiting for our Lord. He would say: I am your Lord. They
would say: (We are not sure) till we gaze at Thee, and He would manifest
Himself to them smilingly, and would go along with them and they would follow
Him; and every person, whether a hypocrite or a believer, would be endowed with
a light, and there would be spikes and hooks on the bridge of the Hell, which
would catch hold of those whom Allah willed. Then the light of the hypocrites
would be extinguished, and the believers would secure salvation. and the first
group to achieve it would comprise seventy thousand men who would have the
brightness of full moon on their faces, and they would not be called to
account. Then the people immediately following them would have their faces as
the brightest stars in the heaven. This is how (the groups would follow one after
another). Then the stage of intercession would come, and they (who are
permitted to intercede) would intercede, till he who had declared:" There
is no god but Allah" and had in his heart virtue of the weight of a barley
grain would come out of the Fire. They would be then brought in the courtyard
of Paradise and the inhabitants of Paradise would begin to sprinkle water over
them till they would sprout like the sprouting of a thing in flood water, and
their burns would disappear. They would ask their Lord till they would be
granted (the bounties) of the world and with it ten more besides it.
Jabir reported that he had heard with
his ears the Apostle (may peace be upon him) saying: Allah will bring out
people from the Fire and admit them into Paradise.
Hammad b. Zaid, reported: I said to
'Amr b. Dinar: Did you hear Jabir b. 'Abdullah narrating from the Messenger of
Allah (may peace be upon him) that Allah would bring out people from the Fire
through intercession. He said: Yes.
Jabir b. 'Abdullah repotted: The
Messenger of Allah (may peace be upon him) said: Verily people would be brought
out from the Fire, and they would be burnt except the exterior (surfaces,
fronts) of their faces; and they would enter Paradise.
Yazid al-Faqir said: This view of the
Khwarij (i. e. those who commit major sins and would be eternally doomed to
Hell) had obsessed me, and we set out in a large group intending to perform the
hajj and then going to the people (for the propagation of the views of the
Khwarij). He (the narrator) said: We happened to past by Medina and found there
Jabir b. 'Abdullah sitting near a column narrating to the people (the ahadith
of) the Holy Prophet (may peace be upon him). When he mentioned the inhabitants
of Hell, I said: O companion of the Messenger of Allah what is this that thou
narrateth, whereas Allah sayeth:" Verily whomsoever Thou shall commit to
the Fire, Thou indeed humillateth him" (al-Qur'an, iii. 192) ; and All
those who endeavoured to get out of that would be thrown back into it"
(al-Qur'an, xxxi i. 20)? So what is it that you say? He said: Have you read the
Qur'an? I said: Yes. He said: Have you heard about' the (exalted) position of
Muhammad (may peace be upon him), i. e. to which Allah would raise, him? I
said: Yes. He said: Verily the position of Muhammad (may peace be upon him) is
that of great glory and that is by which Allah would bring out whornsoever He
would wish to bring out. He then described the Path (the Bridge) and the
passing of the people over it, and said: I am afraid I may not have remembered
(other things) but this much is still in my memory that people would come out
of the Hell after having gone into it, and he said: They would come out of it
as if they were the wood of the ebony tree. He (the narrator said: They would
enter a river, one or the rivers of Paradise, and would bathe in it, and then
come out as if they were (white like) paper. We then turned back and said: Woe
be upon you! How can this old man tell a lie against the Messenger of Allah
(may peace be upon him)? We turned back (from the views of the Khwarij), and by
God every one of us abandoned this (band of Khwarij) except one man. A similar
statement has been made by Abu Nu'aim.
It is narrated on the authority of
Anas b. Malik that the Messenger of Allah (may peace be upon him) said: Four
persons would be brought out from the Fire and would be presented to Allah. One
of them would turn (towards the He) ) ) and say: O my Lord, when Thou hast
brought me out from it, do not throw me back into it, and Allah would rescue
him from it.
Anas b Malik reported: The Messenger
of Allah (may peace be upon him) said: Allah would gather people on the Day of
Resurrection and they would be concerned about it, and Ibn Ubaid said. They
would get a Divine inspiration about it, and would say: If we could seek
intercession with our Lord, we may be relieved from this predicament of ours.
He (the Holy Prophet) said: They would come to Adam andsay, Thou art Adam, the
father of mankind. Allah created thee with His own hand and breathed unto thee
of His Spirit and commanded the angels and they prostrated before thee. So
intercede for us with thy Lords, that He may relieve us from this position of
ours. He would say: I am not in a position to do this, and would recall his
error, and would fight shy of his Lord on account of that; go to Noah the first
messenger (after me) sent by Allah. He (the Holy Prophet) said: So they would
come to Noah (peace be upon him). He would say: I am not in a position to do
that for you, and recall his fault which he had committed, and would fight shy
of his Lord on account of that, (and would say): You better go to Ibrahim
(peace be upon him) whom Allah took for a friend. They would come to Ibrahim
(peace be upon him) and he would say: I am not in a position to do that for
you, and would recall his fault that he had committed and would, therefore,
fight shy of his Lord on that account (and would say): You better go to Moses
(peace be upon him) with whom Allah conversed and con- ferred Torah upon him.
He (the Holy Prophet) said: So they would come to Moses (peace be upon him) He
would say: I am not in a position to do that for you, and would recall his
fault that he had committed and would fight shy of his Lord on account of that
(and would say): You better go to Jesus, the Spirit of Allah and His word He
would say: I am not in a position to do that for you; you better go to Muhammad
(may peace be upon him), a servant whose former and later sins have been
forgiven. He (the narrator) said: The Messenger or Allah (may peace be upon
him) observed: So they would come to me and I would ask the permission of my
Lord and it would be granted to me, and when I would see Him, I would fall down
in prostration, and He (Allah) would leave me thus as long as He would wish,
and then it would be said: O Muhammad, raise your head, say and you would be
heard; ask and it would be granted; intercede and intercession would be
accepted. Then I would raise my head and extrol my Lord with the praise which
my Lord would teach me. I shall then inter- cede, but a limit would be set for
me I would bring them out from the Fire and make them enter Paradise (according
to the limit). I shall return then ard fall down in pros- tration and Allah
would leave me (in that position) as long as He would wish to leave me it would
be said: Rise, O Muhammad, say and you would be heard; ask and it would be conferred;
intercede and intercession would be granted. I would raise my head and extrol
my Lord with praise that He would teach me. I would theft intercede and a limit
would be set for me. I would bring them out of the Fire (of Hell) and make them
enter Paradise. He (the narrator) said: I do not remember whether he (the Holy
Prophet) said at tLe third time or at the fourth time: O my Lord, none has been
left in the Fire, but thise restrained by the Holy Qur'an, i e. those who were
eternally doomed. Ibn Ubaid said in a narration: Qatada observed: whose
everlasting stay was imperative".
Anas reported: The Messenger of Allah
(may peace be upon him) said: The believers would gather on the Day of
Resurrection, and they would be concerned about it, or would be made mindful of
it (i. e. the trjuble for it), (and the remaining part of the hadith w, ) uld
be narrated) like the one transmitted by Abu Uwana, and he said in the hadith:
Then I would come for the fourth time, or I would return the fourth time, and
would say: O my Lord, no one has been left but he whom the Holy Qur'an has
restrained.
Anas b. Malik reported: The Prophet of
Allah (may peace be, upon him) said: Allah will gather the believers on the Day
of Resurrection and they would be made mindful of it; and the rest (of the
hadith) is like the one narrated above; and then he mentioned the fourth time:
And I (the Holy Prophet) would say: O my Lord, no one is left in the Fire
except he whom the Qur'an has restrained, i e. eternally doomed.
Anas b. Malik reported: Verily the
Apostle (may peace be upon him) said: He who professed: There is no god but
Allah, would be brought out of the Fire even though he has in his heart virtue
equal to the weight of a barley grain. Then he who professed: There is no god
but Allah, would come out of the Fire, even though he has in his heart virtue
equal to the weight of a wheat grain. He would then bring out from the Fire he
who professed: There is no god but Allah, even though he has in his heart
virtue equal to the weight of an atom. Ibn Minhal has made an addition (of
these words) in his narration: Yazid said: I met Shu'ba and narrated to him
this hadith. Shu'ba said: Qatada transmitted to us this hadith from Anas b.
Malik who heard it from the Apostle of Allah (may peace be upon him) with this
alteration that he substituted the word Zurra (grain) in place of Zarra (atom).
Yazid said: Abu Bistam has made a change in it.
Ma'bad b. Hilal al 'Anazi reported: We
went to Anas b. Malik through Thabit and reached there (his house) while he was
offering the forenoon prayer. Thabit sought permission for us and we entered,
and he seated Thabit with him on his bedstead. He (Thabit) said to him (Anas b.
Malik): O Abu Hamza (kunya of Anas b. Malik), your brothers from among the
inhabitants of Basra ask you to narrate to them the hadith of intercession. He
said: Muhammad (may peace be upon him) narrated to us: When it would be the Day
of Resurrection, some of the people would rush to one another in bewilderment.
They would come to Adam and say: Intercede (with your Lord) for your progeny.
He would say: I am not fit to do this, but go to Ibrabim (peace be upon him)
for he is the Friend of Allah. They would come to Ibrahim, but he would say: I
am not fit to do this, but go to Moses, for he is Allah's Interlocutor. They
would come to Moses, but he would say: I am not fit to do this, but you should
go to Jesus, for he is the Spirit of Allah and His word. They would come to
Jesus, and he would say, I am not fit to do this; you better go to Muhammad
(may peace be upon him). They would come to me, and I would say: I am in a
position to do that, I would go and ask the permission of my Lord and it would
be granted to me. I would then stand before Him and would extol Him with
praises which I am not able to do now, but with which Allah would inspire me,
then I would fall in prostration and it would be said to me: O Muhammad, raise
thy head, and say and it would be listened to; ask and it would be granted,
intercede and it would be accepted. I shall say: My Lord, my people, my people
It would be said: Go, and bring forth from it (Hell) him who has in his heart
faith equal to the weight of a wheat grain or a barley seed. I would go and do
that; then I would return to my Lord and extol Him with those praises (taught
to me by Allah), then I would fall in prostration. It would be said to me: O
Muhammad, raise your head, and say and it would be heard; ask and it would be
granted; intercede and intercession would be accepted. So I would say: My
people. my people. It would be said to me: Go and take out from it (Hell) him
who has in his heart faith equal to the weight of a mustard seed. I would go
and do that. I would again return to my Lord and extol Him with those praises.
I would then fall in prostration. It would be said to me: O Muhammad, raisevour
head: say, and you would be listened to; ask and it would be granted; intercede
and intercession would be accepted. I would say: My Lord, my people, my people.
It would be said to me: Go, and bring out of the Fire him who has in his heart
as much faith as the smallest, smallest, smallest grain of mustard seed. I
would go and do that.
This is the hadith which Anas narrated
to us. We went out of his (house) and when we reached the upper part of Jabban
(graveyard) we said: Would that we meet Hasan and salute him and he was hiding
in the house of Abu Khalifa. He (Ma'bad b. Hilal, the narrator) said: We went
to him and greeted him and we said: O Abu Sa'id, we come from your brother Abu
Hamza (kunya of Anas), and we have never heard a hadith like this relating to
intercession, which he has narrated to us. He said: Narrate it, we narrated the
hadith. He said: Narrate it (still further). We said: He did not (narrate it)
before us more than this. He said: He (Anas) had narrated it to us twenty years
back, when he was strong and healthy. He has in fact missed something. I cannot
make out whether the old man has forgotten or he has (intentionally) avoided to
narrate it to you lest you should rely (absolutely) upon it (and abandon doing
good deeds). We said to him: Relate that to us, and he laughed and said: There
is haste in the nature of man. I did not make mention of it to you but for the fact
that I wanted to narrate that to you (and added that the Holy Prophet said): I
would then return to my Lord for the fourth time and extol Him with these
praises. I would then fall in prostration. It would be said to me: O Muhammad,
raise your head: say and it will be listened to; ask and it will be granted;
intercede and intercession would be accepted. I would say: O my Lord, permit me
regarding him who professed: There is no god but Allah. He (the Lord) would
say: That is not for thee or that is not what lies with thee, but by My Honour,
Glory, Greatness and Might, I would certainly take him out who professed it:
There is no god but Allah. He (the narrator, Ma'bad) said: I hear testimony to
the fact that the hadith transmitted to us-by Hasan was heard by him from Anas
b. Malik and I can see that he reported it twenty years back, when he was hale
and hearty.
Abu Huraira reported: Meat was one day
brought to the Messenger of Allah (may peace be upon him) and a foreleg was
offered to him, a part which he liked. He sliced with his teeth a piece out of
it and said: I shall be the leader of mankind on the Day of Resurrection. Do
you know why? Allah would gather in one plain the earlier and the later (of the
human race) on the Day of Resurrection. Then the voice of the proclaimer would
be heard by all of them and the eyesight would penetrate through all of them
and the sun would come near. People would then experience a degree of anguish,
anxiety and agony which they shall not be able to bear and they shall not be
able to stand. Some people would say to the others: Don you see in which
trouble you are? Don't you see what (misfortune) has overtaken you? Why don't
you find one who should intercede for you with your Lord? Some would say to the
others: Go to Adam. And they would go to Adam and say: O Adam, thou art the
father of mankind. Allah created thee by His own Hand and breathed in thee of
His spirit and ordered the angels to prostrate before thee. Intercede for us
with thy Lord Don't you see in what (trouble) we are? Don't you see what
(misfortune) has overtaken us? Adam would say: Verily, my Lord is angry, to an
extent to which He had never been angry before nor would He be angry afterward.
Verily, He forbade me (to go near) that tree and I disobeyed Him. I am
concerned with my own self. Go to someone else; go to Noah. They would come to
Noah and would say: O Noah, thou art the first of the Messengers (sent) on the
earth (after Adam), and Allah named thee as a" Grateful Servant,"
intercede for us with thy Lord. Don't you see in what (trouble) we are? Don't
you see what (misfortune) has overtaken us? He would say: Verily, my Lord is
angry today as He had never been angry before, and would never be angry
afterwards. There had emanated a curse from me with which I cursed my people. I
am concerned with only myself, I am concerned only with myself; you better go
to Ibrahim (peace be upon him). They would go to Ibrahim and say: Thou art the
apostle of Allah and His Friend amongst the inhabitants of the earth; intercede
for us with thy Lord. Don't you see in which (trouble) we are? Don't you see
what (misfortune) has overtaken us? Ibrahim would say to them: Verily, my Lord
is today angry as He had never been angry before and would never be angry afterwards.
and (Ibrahim) would mention his lies (and then say): I am concerned only with
myself, I am concerned only with myself. You better go to someone else: go to
Moses. They would come to Moses (peace be upon him) and say: O Moses, thou art
Allah's messenger, Allah blessed thee with His messengership and His
conversation amongst people. Intercede for us with thy Lord. Don't you see in
what (trouble) we are? Don't you see what (misfortune) has overtaken us? Moses
(peace be upon him) would say to them: Verily. my Lord is angry as He had never
been angry before and would never be angry afterwards. I, in fact, killed a
person whom I had not been ordered to kill. I am concerned with myself, I am
concerned with myself. You better go to Jesus (peace be upon him). They would
come to Jesus and would say: O Jesus, thou art the messenger of Allah and thou
conversed with people in the cradle, (thou art) His Word which I-Ie sent down
upon Mary. and (thou art) the Spirit from Him; so intercede for us with thy
Lord. Don't you see (the trouble) in which we are? Don't you see (the
misfortune) that has overtaken us? Jesus (peace be upon him) would say: Verily,
my Lord is angry today as He had never been angry before or would ever be angry
afterwards. He mentioned no sin of his. (He simply said: ) I am concerned with
myself, I am concerned with myself; you go to someone else: better go to
Muhammad (may peace be upon him).
They would come to me and say: O
Mahammad, thou art the messenger of Allah and the last of the apostles. Allah
has pardoned thee all thy previous and later sins. Intercede for us with thy
Lord; don't you see in which (trouble) we are? Don't you see what (misfortune)
has overtaken us? I shall then set off and come below the Throne and fall down
prostrate before my Lord; then Allah would reveal to me and inspire me with
some of His Praises and Glorifications which He had not revealed to anyone
before me. He would then say: Muhammad, raise thy head; ask and it would be
granted; intercede and intercession would be accepted I would then raise my
head and say: O my Lord, my people, my people. It would be said: O Muhammad,
bring in by the right gate of Paradise those of your people who would have no
account to render. They would share with the people some other door besides
this door. The Holy Prophet then said: By Him in Whose Hand is the life of
Muhammad, verify the distance between two door leaves of the Paradise is as
great as between Mecca and Hajar, or as between Mecca and Busra.
It is reported on the authority of Abu
Huraira that there was placed before the Messenger of Allah a cup of soft
bread, soup and meat. He took part of the foreleg which he liked most. He
sliced (with his teeth) a slice (out of that) and said: I would be the leader
of mankind on the Day of Resurrection. He then sliced (that meat) for the
second time and said: I am the leader of mankind on the Day of Resurrection.
When he saw that his companions did not ask him (about this assertion) he said:
Why don't you say: How would that be? They said: How would be it, Messenger of
Allah? He said: People would stand before the Lord of the worlds. And the rest
of the hadith was narrated like the one transmitted by Abu Hayyan, on the
authority of Abu Zur'a, and in the story of Ibrahim, this addition was made. He
said and made mention of his words with regard to the star: This is my Lord.
And his words with regard to their gods: But the big among them has done that.
And his words: I am ailing. He (the Holy Prophet) said: By Him in Whose Hand is
the life of Muhammad, the distance between two leaves of the door from their
supporting frames is as the distance between Mecca and Hajar or Hajar and
Mecca. I do not remember how he said it (whether Mecca and Hajar or Hajar and
Mecca).
It is narrated on the authority of Abu
Huraira and Hudhaifa that the Messenger of Allah (may peace be upon him) said:
Allah, the Blessed and Exalted, would gather people. The believers would stand
till the Paradise would be brought near them. They would come to Adam and say:
O our father, open for us the Paradise. He would say: What turned ye out from
the Paradise was the sin of your father Adam. I am not in a position to do
that; better go to my son Ibrahim, the Friend of Allah. He (the Holy Prophet)
said: He (Ibrahim) would say: I am not in a position to do that. Verily I had
been the Friend (of Allah) from beyond, beyond; you better approach Moses
(peace be upon him) with whom Allah conversed. They would come to Moses (peace
be upon him), but he would say: I am not in a position to do that; you better
go to Jesus, the Word of Allah and His Spirit. Jesus (peace be upon him) would
say: I am not in a position to do that. So they would come to Mubammad (may
peace be upon him). He would then be permitted (to open the door of Paradise).
Trust worthiness and kinship would be despatched, and these would stand on the
right and left of the Path and the first of you would pass with (the swiftness)
of lightning. He (the narrator) said: I said, O thou who art far dearer to me
than my father and my mother I which thing is like the passing of lightning? He
said: Have you not seen lightning, how it passes and then comes back within the
twinkling of an eye? Then (they would pass) like the passing of the wind, then
like the passing of a bird, and the hastening of persons would be according to
their deeds, and your Apostle would be standing on the Path saying: Save, O my
Lord, save. (The people would go on passing) till the deeds of the servants
would be failing in strength, till a man would come who would find it hard to
go along (that Path) but crawlingly. He (the narrator) said: And on the sides
of the Path hooks would be suspended ready to catch anyone whom these would be
required (to catch). There would be those who would somehow or other succeed in
trasversing that Path and some would be piled up in Hell. By Him in Whose Hand
is the life of Abu Huraira it would take one seventy years to fathom the depth
of Hell.
Chapter 84: PERTAINING TO THE WORDS OF
THE APOSTLE OF ALLAH (MAY PEACE BE UPON HIM):" I WOULD BE THE FIRST AMONG
PEOPLE TO INTERCEDE IN THE PARADISE AND AMONG THE APOSTLES I WOULD HAVE THE
LARGEST FOLLOWING"
Anas b. Malik reported: The Messenger
of Allah (may peace be upon him) said: I would be the first among people to
intercede in the Paradise and amongst the apostles I would have the largest
following (on the Day of Resurrection).
Anas b. Malik reported: The Messenger
of Allah (may peace be upon him) said: Amongst the apostles I would have the
largest following on the Day of Resurrec tion, and I would be the first to
knock at the door of Paradise.
Anas b. Malik said: The Apostle of
Allah (may peace be upon him) said: I would be the first intercessor in the
Paradise and no apostle amongst the apostles has been testified (by such a
large number of people) as I have been testified. And verily there woald be an
apostle among the apostles who would be testified to by only one man from his
people.
Anas b. Malik reported: The Messenger
of Allah (may peace be upon him) said: I will come to the gate of Paradise on
the Day of Resurrection. and would seek its opening. and the keeper would say:
Who art thou? I would say: Muhammad. He would then say: It is for thee that I
have been ordered, and not to open it for anyone before thee.
Abu Huraira reported: Verity the
Messenger of Allah (may peace be upon him) said: There is for every apostle a
(special) prayer with which he would pray. I wish I could reserve, my prayer
for intercession of my Ummah on the Day of Resurrection.
Abu Huraira reported: The Messenger of
Allah (may peace be upon him) said: There is for every apostle a prayer, and I
intend (if Allah so willed) that I would reserve my prayer for the intercession
of my Ummah on the Day of Resurrection.
'Amr b. Abu Sufyan transmitted a
hadith like this from Abu Huraira who narrated it from the Messenger of Allah
(may peace be upon him).
Amr b. Abu Sufyan reported: Abu
Huraira said to Ka'b al-Ahbar that the Apostle of Allah (may peace be upon him)
had said: For every apostle there Is a (special) prayer by which he would pray
(to his Lord). I, however, intend (if Allah so willed) that I would reserve my
prayer for the intercession of my Ummah on the Day of Resurrection. Ka'b said
to Abu Huraira: Did you hear this from the Messenger of Allah (may peace be upon
him)? Abu Huraira said: Yes.
Abu Huraira said: The Prophet of Allah
(may peace be upon him) said: There is for every apostle a prayer which is
granted, but every prophet showed haste in his prayer. I have, however,
reserved my prayer for the intercession of my Ummah on the Day of Resurrection,
and it would be granted, if Allah so willed, in case of everyone amongst my
Ummah provided he dies without associating anything with Allah.
Abu Huraira said: The Messenger of
Allah (may peace be upon him) said: Every Messenger is endowed with a prayer
which is granted and by which he would (pray to his Lord) and it would he
granted for him. I have, however, reserved my prayer for the intercession of my
Ummab on the Day of Resurrection.
Abu Huraira reported: The Messenger of
Allah (may peace be upon him) said: There was for every apostle a prayer with
which he prayed for his Ummah and it was granted to him; but I wish, if Allah
so wills, to defer my prayer for the intercession of my Ummah on the Day of
Resurrection.
Anas b. Malik reported: Verily the
Apostle of Allah (may peace be upon him) said: There is for every apostle a
prayer with which he prays (to Allah) for his Ummah. I have reserved my prayer
for the intercession of my Ummah on the Day of Resurrection.
This hadith is narrated with the same
chain of narrators by Qatada.
Mis'ar transmitted it with the same chain
of narrators from Qatada except that in the hadith narrated by Waki' (the
Prophet) said:" He was endowed," and in the hadith reported by Abu
Usama (the words are):" It is reported from the Apostle of Allah (may
peace be upon him)."
Muhammad b. 'Abd al-A'la reported it
to me: Mu'tamir narrated to us on the authority of his father who transmitted
it liom Anas that verity the Apostle of Allah (may peace be upon him) said, and
then narrated the hadith like the one transmitted by Qatada on the authority of
Anas.
Abu Zubair heard Jabir b. Abdullah
reporting it from the Apostle of Allah (may peace be upon him): For every
apostle was a prayer with which he prayed (to his Lord) for his Ummah, but I
have reserved my prayer for the intercession of my Ummah on the Day of
Resurrection.
Chapter 85: PRAYER OF THE APOSTLE (MAY
PEACE BE UPON HIM) FOR HIS UMMAH AND HIS BEING MOVED TO TEARS ON ACCOUNT OF HIS
AFFECTION FOR THEM
'Abdullah b. Amr b. al-'As reported:
Verily the Apostle of Allah (may peace be upon him) recited the words of Allah,
the Great and Glorious, that Ibrahim uttered. My Lord! lo! they have led many
of mankind astray:" But whoso followeth me, he verily is of me" (al-Qur'an,
xiv. 35) and Jesus (peace be upon him) said:" If thou punisheth them, lo!
they are Thy slaves, and if Thou forgiveth them-verily Thou art the Mighty, the
Wise" (al-Qur'an, v 117). Then he raised his hands and said: O Lord, my
Ummah, my Ummah, and wept; so Allah the High and the Exalted said: O Gabriel,
go to Muhammad (though your Lord knows it fully well) and ask him: What makes
thee weep? So Gabriel (peace be upon him) came to him and asked him, and the
Messenger of Allah (may peace be upon him) informed him what he had said
(though Allah knew it fully well). Upon this Allah said: O Gabriel, go to
Muhammad any say: Verily We will please thee with regard to your Ummah and
would not displease thee.
Chapter 86: HE WHO DIED WITH UNBELIEF
WOULD BE (THROWN) INTO THE FIRE, INTERCESSION WOULD BE OF NO AVAIL TO HIM AND
THE RELATIONSHIP OF HIS FAVOURITES WOULD NOT BENEFIT HIM
Anas reported: Verily, a person said:
Messenger of Allah, where is my father? He said: (He) is in the Fire. When he
turned away, he (the Holy Prophet) called him and said: Verily my father and
your father are in the Fire.
Chapter 87: REGARDING THE WORDS OF
ALLAH:" AND WARN THY NEAREST KINDRED"
Abu Huraira reported: When this verse
was revealed:" And warn thy nearest kindred (al-Qur'an, xxvi. 214), the
Messenger of Allah (may peace be upon him) called the Quraish; so they gathered
and he gave them a general warning. Then he made a particular (reference to
certain tribes) and said: O sons of Ka'b b. Luwayy, rescue yourselves from the
Fire; O sons of Murra b. Ka'b, rescue yourselves from the Fire: O sons of Abd
Shams, rescue yourselves from the Fire; 0 sons of Abd Manaf rescue yourselves
from the Fire; O sons of Hashim, rescue yourselves from the Fire; 0 sons of Abd
al-Muttalib, rescue yourselves from the Fire; O Fatimah, rescue thyself from
the Fire, for I have no power (to protect you) from Allah in anything except
this that I would sustain relationship with you.
The same hadith is narrated by
Ubaidallah b. Umar al-Qawariri from Abu 'Uwana, who transmitted it to 'Abd
al-Malik b. 'Umair on the same chain of transmitter and the hadith of Jarir is
more perfect and comprehensive.
It is narrated on the authority of
'A'isha that when this verse was revealed:" And warn thy nearest
kindred," the Messenger of Allah (may peace be upon him) stood up on Safa'
and said: O Fatima, daughter of Muhammad. O Safiya, daughter of 'Abd
al-Muttalib, O sons of 'Abd al-Muttalib. I have nothing which can avail you
against Allah; you may ask me what you want of my worldly belongings.
Abu Huraira reported: When (this
verse) was revealed to him:" Warn your nearest kinsmen." the
Messenger of Allah (may peace be upon him) said: O people of Quraish, buy
yourselves from Allah, I cannot avail you at all against Allah; O sons of Abd
al-Muttalib. I cannot avail you at all against Allah; 0 Abbas b. 'Abd al-
Muttalib, I cannot avail you at all against Allah; O Safiya (aunt of the
Messenger of Allah), I cannot avail you at all against Allah; 0 Fatima,
daughter of Muhammad, ask me whatever you like, but I cannot avail you at all
against Allah.
This hadith is narrated from the
Apostle (may peace be upon him) by another chain of narrators, 'Amr al-Naqid,
Mu'awiya b. 'Amr, Abdullah b. Dhakwan, A'raj on the authority of Abu Huraira.
Qabisa b. al-Mukhariq and Zuhair b.
'Amr reported: When this verse was revealed:" And warn thy nearest
kindred," the Apostle of Allah (may peace be upon him) set off towards a
rock of the hill and ascended the highest of the rocks and then called: 0 sons
of 'Abd Manaf! I am a warner; my similitude and your similitude is like a man
who saw the enemy and went to guard his people, but, being afraid they might
get there before him, he shouted: Be on your guard!
This hadith is narrated from the
Apostle of Allah (may peace be upon him) by another chain of narrators, Muhammad
b. Abd al-A'la, Mu'tamir, Abu 'Uthman, Zuhair b. 'Amr, Qabisa b. Mukhariq.
It is reported on the authority of Ibn
'Abbas that when this verse was revealed:" And warn thy nearest
kindred" (and thy group of selected people among them) the Messenger of
Allah (may peace be upon him) set off till he climbed Safa' and called loudly:
Be on your guard! They said: Who is it calling aloud? They said: Muhammad. They
gathered round him, and he said: O sons of so and so, O sons of so and so, O
sons of 'Abd Manaf, O sons of 'Abd al-Muttalib, and they gathered around him.
He (the Apostle) said: If I were to inform you that there were horsemen
emerging out of the foot of this mountain, would you believe me? They said: We
have not experienced any lie from you. He said: Well, I am a warner to you
before a severe torment. He (the narrator) said that Abu Lahab then said:
Destruction to you! Is it for this you have gathered us? He (the Holy Prophet)
then stood up, and this verse was revealed:" Perish the hands of Abu
Lahab, and he indeed perished" (cxi. 1). A'mash recited this to the end of
the Sura.
This hadith was narrated by A'mash on
the authority of the same chain of narrators and he said: One day the Messenger
of Allah (may peace be upon him) climbed the hill of Safa' and said: Be on your
guard, and the rest of the hadith was narrated like the hadith transmitted by
Usama; he made no mention of the revelation of the verse:" Warn thy
nearest kindred."
Chapter 88: INTERCESSION OF THE
MESSENGER OF ALLAH (MAY PEACE BE UPON HIM) FOR ABU TALIB AND SOME REMISSION FOR
HIM ON THIS ACCOUNT
It is reported on the authority of
'Abbas b. Abd al-Muttalib that he said: Messenger of Allah, have you benefited
Abu Talib in any way for he defended you and was fervent in your defence? The
Messenger of Allah (may peace he upon him) said: Yes; he would be in the most
shallow part of the Fire: and but for me he would have been in the lowest part
of Hell.
Abdullah b. al-Harith reported: I
heard Abbas say: I said: Messenger of Allah, verily Abu Talib defended you and
helped you; would it be beneficial for him? He (the Holy Prophet) said: Yes; I
found him in the lowest part of the Fire and I brought him to the shallow part.
This hadith is narrated from the
Apostle (may peace be upon him) like one narrated by Abu 'Uwana on the
authority of the chain of transmitters like Muhammad b. Hatim, Yahya b. Sa'id,
Abu Sufyan, 'Abbas b. 'Abd al-Muttalib and others.
Abu Sa'id al-Khudri reported: A
mention was made of his uncle Abu Talib before the Messenger of Allah (may
peace be upon him) He said: My intercession may benefit him on the Day of
Resurrection and he may be placed in the shallow part of the Fire which would
reach his ankles and his brain would be boiling.
Abu Sa'id al-Khudri reported: Verily,
the Messenger of Allah (may peace be upon him) said: The least tormented of the
inhabitants of the Fire would be he who would wear two shoes of Fire and his
brain would boil on account of the heat of the shoes.
Ibn 'Abbas reported: The Prophet (may
peace be upon him) said: Among the inhabitants of the Fire Abu Talib would have
the least suffering, and he would be wearing two shoes (of Fire) which would
boil his brain.
Nu'man b. Bashir was delivering an
address and saying: I heard the Messenger of Allah (may peace be upon him) say:
the least suffering for the inhabitants of Hell on the Day of Resurrection
would be for the man under whose soles would be placed two embers and his brain
would boil on account of them.
Nu'man b. Bashir reported: The
Messenger of Allah (may peace be upon him) said: Verily the least suffering for
the inhabitants of Fire would be for him who would have two shoes and two laces
of Fire (on his feet), and with these would boil his brain as boils the cooking
vessel, and he would think that he would not see anyone in a more grievous
torment than him, whereas he would be in the least torment.
Chapter 89: PROOF IN SUPPORT OF THE
FACT THAT HE WHO DIED IN UNBELIEF HIS DEED WOULD NOT BE OF ANY AVAIL TO HIM
'A'isha reported: I said: Messenger of
Allah, the son of Jud'an established ties of relationship, fed the poor. Would
that be of any avail to him? He said: It would be of no avail to him as he did
not ever say: O my Lord, pardon my sins on the Day of Resurrection.
Chapter 90: FRIENDSHIP WITH BELIEVERS
AND DISSOCIATION WITH NON-BELIEVERS AND SEVERANCE FROM THEM
'Amr b. 'As reported: I heard it from
the Messenger of Allah (may peace be upon him) quite audibly and not secretly:
Behold! the posterity of my fathers, that is, so and so, are not my friends.
Verily Allah and the pious believers are my friends.
Chapter 91: THE ADMITTANCE INTO
PARADISE OF A GROUP OF MUSLIMS WITHOUT RENDERING ANY ACCOUNT AND SUFFERING
PUNISHMENT (TORMENT)
It is narrated on the authority of Abu
Huraira that the Apostle of Allah (may peace be upon him) said: Seventy
thousand (persons) of my Ummah would enter Paradise without rendering an
account. Upon this a person said: Messenger of Allah. pray to Allah that He
make me one of them. He (the Holy Prophet) said: O Allah! make him one of them.
Then another stood up and said: Messenger of Allah, pray to Allah that He make
me one of them. He (the Holy Prophet) said: 'Ukkasha has preceded you in this
matter.
Muhammad b. Ziyad reported: I heard
Abu Huraira narrate this: I heard it from the Messenger of Allah (may peace be
upon him) saying a hadith like one narrated by al-Rabi'.
Abu Huraira reported: I heard it from
the Messenger of Allah (may peace be upon him) saying: A group of my Ummah
consisting of seventy thousand persons would enter Paradise; their faces would
be as bright as the brightness of the full moon. Abd Huraira said: 'Ukkasha b.
Mihsan al-Asadi then stood up wrapping the blanket around him and said:
Messenger of Allah, supplicate (before) Allah that He should make me one among
them. Upon this the Messenger of Allah (may peace be upon him) said: O Allah,
make him among them. Then stood up a man from the Ansa and said: Messenger of
Allah, pray to Allah that He should make me one among them. The Messenger of
Allah (may peace be upon him) said: 'Ukkasha has preceded you in this matter.
Abu Huraira reported: The Messenger of
Allah (may peace be upon him) said: Seventy thousand (persons) would enter
Paradise as one group and among them (there would be people) whom faces would
be bright like the moon.
It is reported on the authority of
'Imran that the Apostle of Allah (may peace be upon him) said: Seventy thousand
people of my Ummah would be admitted into Paradise without rendering any
account. They (the companions) said: Who would be of those (fortunate persons)?
He (the Holy Prophet) said: Those who do not cauterise and practise charm, but
repose trust in their Lord, 'Ukkasha then stood up and said: Supplicate
(before) Allah that He should make me one among them. He (the Holy Prophet)
said: Thou art one among them He (the narrator) said: A man stood up and said:
Apostle of Allah, supplicate (before) Allah that He should make me one among
them. He (the Holy Prophet said: 'Ukkasha has preceded you (in this matter).
'Imran b. Husain reported: Verily the
Messenger of Allah (may peace be upon him) said: Seventy thousand men of my
Ummah would enter Paradise without rendering account. They (the companions of
the Holy Prophet) said: Who would be those, Messenger of Allah? He (the Holy
Prophet) said: They would be those who neither practise charm, not take omens,
nor do they cauterise, but they repose their trust in their Lord.
Abu Hazim narrated it on the authority
of Ibn Sa'd that the Messenger of Allah (may peace be upon him) said: Seventy
thousand persons or seven hundred thousand persons (Abu Hazim does not remember
the exact number) would enter Paradise holding and supporting one another, and
the first among them would not enter till the last among them would enter
(therein) ; (they would enter simultaneously) and their faces would be bright
like the full moon.
Husain b. 'Abd al-Rahman reported: I
was with Sa'id b. Jubair when he said: Who amongst you saw a star shooting last
night? I said: It was I; then I said: I was in fact not (busy) in prayer, but
was stung by a scorpion (and that is the reason why I was awake and had a
glimpse of the shooting star). He said: Then what did you do? I said: I
practised charm. He said: What urged you to do this? I said: (I did this
according to the implied suggestion) of the hadith which al-Shu'ba narrated. He
said: What did al-Shu'ba narrate to you? I said: Buraida b. Husaib al-Aslami
narrated to us. The charm is of no avail except in case of the (evil influence)
of an eye or the sting of a scorpion. He said: He who acted according to what
he had heard (from the Holy Prophet) acted rightly, but Ibn 'Abbas narrated to
us from the Apostle of Allah (may peace be upon him) that he said: There were
brought before me the peoples and I saw an apostle and a small group (of his
followers) along with him, another (apostle) and one or two persons (along with
him) and (still another) apostle having no one with him. When a very large
group was brought to me I conceived as if it were my Ummah. Then it was said to
me: It is Moses and his people. You should look at the horizon, and I saw a
very huge group. It was again said to me: See the other side of the horizon,
and there was (also) a very huge group. It was said to me: This is your Ummah,
and amongst them there were seventy thousand persons who would be made to enter
Paradise without rendering any account and without (suffering) any torment. He
then stood up and went to his house. Then the people began to talk about the
people who would be admitted to Paradise without rendering any account and
without (suffering) any torment. Some of them said: They may be those who (have
had the good fortune of living) in the company of the Messenger of Allah (may
peace be upon him) and some of them said: They be those who were born in Islam
and did not associate anything with Allah. Some people mentioned other things.
Thereupon came forth the Messenger of Allah (may peace be upon him) before them
and he said: What was that which you were talking about? They informed him. He
said: They are those persons who neither practise charm, nor ask others to
practise it, nor do they take omens, and repose their trust in their Lord. Upon
this 'Ukkasha b. Mihsan stood up and said: Supplicate for me that He should
make me one among them. Upon this he (Messenger of Allah) said: Thou are one
among them. Then another man stood up and said: Supplicate before Allah that He
should make me one among them. Upon this he said: 'Ukkisha has preceded you.
Ibn 'Abbas reported: The Messenger of
Allah (may peace be upon him) said: Peoples would be presented to me (on the
Day of Resurrection), and then the remaining part of the hadith was narrated
like the one transmitted by Hushaim, but he made no mention of the first
portion.
Chapter 92: THIS UMMAH (UMMAH OF
ISLAM) WOULD CONSTITUTE HALF OF THE INHABITANTS OF PARADISE
Abdullah b. Mas'ud reported: The
Messenger of Allah (may peace be upon him) addressing us said: Aren't you
pleased that you should constitute one-fourth of the inhabitants of Paradise?
He (the narrator) said: We glorified (our Lord, i. e. we called aloud Allah-o
Akbar, Allah is the Greatest). He, then, again said: Aren't you pleased that
you should constitute one-third of the inhabitants of Paradise? He (the
narrator) said: We glorified (our Lord) and he (the Holy Prophet) then again
said: I hope that you would constitute half of the inhabitants of Paradise and
I shall explain to you its (reason). The believers among the unbelievers would
not be more than a white hair on (the body of a) black ox or a black hair on
(the body of a) white ox.
'Abdullah (b. Mas'ud) reported: We,
about forty men, were with the Messenger of Allah (may peace be upon him) in a
camp when he said: Aren't you pleased that they should constitute one-fourth of
the inhabitants of Paradise? He (the narrator) said: Yes. He (the Holy Prophet)
again said: Aren't you pleased that you should constitute one-third of the
inhabitants of Paradise? They said: Yes. Upon this he again said: By Him in
Whose Hand is my life, I hope that you would constitute one-half of the
inhabitants of Paradise and the reason is that no one would be admitted into
Paradise but a believer and you are no more among the polytheists than as a white
hair on the skin of a black ox or a black hair on the skin of a red ox.
Abdullah b Mas'ud reported: The
Messenger of Allah (may peace be upon him) addressed us and then supported his
back (by reclining) against a leather tent and said: Behold, no one but a
believing person would enter Paradise. O Allah, (see) have I conveyed (it not)?
0 Allah, be witness (to it that I have conveyed it). (Then addressing the
companions) he said: Don't you like that you should constitute one-fourth of
the inhabitants of Paradise? We said: Yes, Messenger of Allah. He again said:
Don't you like that you should constitute one-third of the inhabitants of
Paradise? They said: Yes, Messenger of Allah. He said: I hope that you would
constitute one- half of the inhabitants of Paradise and you would be among the
peoples of the world, like a black hair on (the body of) a white ox or like a
white hair on the body of a black ox.
Abu Sa'id reported: The Messenger of
Allah (may peace be upon him) said: Allah, the High and Glorious, would say: O
Adam I and he would say: At Thy service, at thy beck and call, O Lord, and the
good is in Thy Hand. Allah would say: Bring forth the group of (the denizens
of) Fire. He (Adam) would say: Who are the denizens of Hell? It would be said:
They are out of every thousand nine hundred and ninety-nine. He (the Holy
Prophet) said: It is at this juncture that every child would become
white-haired and every pregnant woman would abort and you would see people in a
state of intoxication, and they would not be in fact intoxicated but grievous
will be the torment of Allah. He (the narrator) said: This had a very
depressing effect upon them (upon the companions of the Holy Prophet) and they
said: Messenger of Allah, who amongst us would be (that unfortunate) person
(who would be doomed to Hell)? He said: Good tidings for you, Yajuj Majuj would
be those thousands (who would be the denizens of Hell) and a person (selected
for Paradise) would be amongst you. He (the narrator) further reported that he
(the Messenger of Allah) again said: By Him in Whose Hand is thy life, I hope
that you would constitute one-fourth of the inhabitants of Paradise. We
extolled Allah and we glorified (Him). He (the Holy Prophet) again said: BY Him
in Whose Hand is my life, I wish you would constitute one-third of the
inhabitants of Paradise. We extolled Allah and Glorified (Him). He (the Holy
Prophet) again said: By Him in Whose Hand is my life, I hope that you would
constitute half of the inhabitants of Paradise. Your likeness among the people
is the likeness of a white hair on the skin of a black ox or a strip on the
foreleg of an ass.
The same hadith has been narrated from
A'mash on the authority of the same chain of transmitters with the exception of
these words: You would be no more among men (on the Day of Resurrection) but
like a white hair on (the body of) a black ox, or like a black hair on (the
body of) a white ox, and he made no mention of: a strip on the foreleg of an
ass.
EPILOGUE
Before we close the"
Kitab-ul-Iman," it seems necessary to bring a few facts before our
readers. This book deals with the beliefs, i. e. those unseen realities which
we have a strong yearning to comprehend, but which elude the grasp of our
senses.
Every person, who is endowed with
consciousness, is instinctively impelled to know whence he came and where he
would return. What would become of him after crossing the bar of life? Is the
short span of this wordly life the culmination of all his hopes and desires and
nothing remains after it? These are the questions which agitate the mind of
every man, whether he is a believer or a non-believer, whether he is a
monotheist or a polytheist or an atheist. We cannot silence the echoes of our
souls by simply saying that nothing can be said with certainty about them. The
mind yearns for definite and satisfactory answers to all of them. That is what
is embedded in our very nature and so long as we are human beings we cannot
afford to ignore them. We approach scientists for the solution of these
spiritual problems of ours which have a direct bearing on our social life, but
scientists have no definite answers to give since they are concerned only with
observable facts, that is to say, the optically present source of sensation,
which forms only a fraction of man's life and the vast sea of" unseen
world" lies hidden before them. That is the reason why even a scientist
has to fall back upon chance-a very imortant admission as to the limits of the
so-called scientific knowledge and the possibility of another knowledge unknown
to science and altogether different from that with the help of which we observe
physical phenomena and their laws.
Moreover, the scientific method cannot
help us solve the problem of" whence" and" whither". There
is always an urge in our hearts to peep across this life hemmed in by space and
time and find out our ultimate destiny. Since science deals with"
actual," with what is here and now, particularly what can be comprehended
with the helpof senses, there is inherent in science a natural tendency to
assure that man, too, like inanimate matter, is a bubble that bursts and a
vision that fades. If we take this view of man, which is the inevitable
conclusion of the so-called" scientific inquiry," the whole of human
life in which man plays such a prominent role becomes a meaningless riddle, for
he is denied the existence of spiritual yearning in him which is nothing but a
sort of cruel joke with man." Life," says Dr Muhammad Iqbal (Reconstruction
of Religious Thought in Islam, pp 50-1)," with its intense feeling of
spontaneity constitutes a centre of indetermination, and thus falls outside,
the domain of necessity... The biologist who seeks a mechanical explanation of
life is led to do so because he confines his study to the lower forms of life
whose behaviour discloses resemblances to mechanical action. If he studies life
as manifested in himself, i. e., his own mind freely choosing, rejecting,
reflecting, surveying the past and the present, and dynarnically imagining the
future. he is sure to be convinced of the inadequacy of his mechancal
concepts."
The observable facts or, in other
words, the physical entities form only a part of the Reality. On how to know
and comprehend the other parts which concern us more intimately than the
physical entities. science has nothing definite to say except a meaningful
silence which betrays its natural limitation in solving these vital problems of
life.
Psychology, too, is inherently
incompetent to comprehend the unseen Realities of the universe. Life, as we all
know. is a great mystery everrin its biological aspects; how mysterious it is
in its spiritual and moral aspects, we cannot imagine. Psychology has been-able
to grope in the darkness of unconscious and, ub-conscious chambers and has not
been able to bring into light the secrets of the human soul."
Psychology," says Waiter Leibrecht (Religion and Culture, p. 33),"
can show us what man is not. It cannot tell us what man, each one of us, is. The
legitimate aim of psychology is the negative, the removal of distortions and
illusions, but not the positive, the full and complete knowledge of human
being." The fact is that human knowledge and intellect, in spite of their
boastful claims, are by nature so much handicapped that they, unaided by
revelation, cannot in any way comprehend the unseen Realities. What the
intellect at the most can do is to transform the sense-data into conceptual
forms, but it has to depend ultimately upon experience and is, therefore,
subjected to the same limitations to which the knowledge of pysical sciences is
subjected." The intellect," say Ibn Khaldun, is a correct scale. Its
indications are completely certain and in no way wrong. However, the intellect
should not be used to weigh such matters as the oneness of God, the Hereafter,
the truth of prophecy, the real character of Divine Attributes, or anything
else that lies beyond the level of the intellect. That would mean to aspire for
the impossible. One might compare it with a man who sees a scale in which gold
is being weighed, and wants to weigh mountains in it. This (the fact that it is
impossible) does not prove that the indications of the scale are not true (when
it is used for its proper purpose). However, there is a limit at which
intellect must stop. It cannot go beyond its own level" (The Muqaddimah,
translated by Franz Rosenthal, Vol. III. p. 38). What a man in the cold regions
of an arid intellectualism can, at his best, infer is only the existence of a
Prime Cause, but to far as His Attributes, His will, His behaviour with
humanity and His Creation, and our relation with Him are concerned. Intellect
has nothing positive to say. It is at this stage that man instinctively feels
the need of an agency which shoure provide him authentic information about
unseen rmuties of life. This agencv is known as Prophethoud. The Great Lord,
Who has provided man with materiaf resources for the satisfaction of his
macerial needs, has also made suitable arrangements to acquaint us fully with
the Unseen Realities which our souls yearn to know. This knowledge of the
Unseen is vouchsafed to us through His trusted Messengers (prophets). This is
an immense savour from our Lord, immeasurably more valuable then the material
resources for, without it, human souls would have suffered the pangs of
privation and would have ultimately died. The Qur'an says:
All praise is due to Allah. Who guided
us to this. And we would not have found the way if Allah had not guided us.
Certainly the Messengers of our Lord brought the Truth (vii. 43).
Just as the information of the Holy
Prophet pertaining to our worldly life is perfectly correct judged by any
standard, in the same way his revelations concerning the Unseen. e. g. the Day
of Resurrection, Paradise and Hell, will also be perfectly true. because he As
Amin. the Truthful. We should, however, bear in mind that since we are living
in a world of senses it is, therefore, through sensory experiences that we
comprehend it. A man's mind is so much hemmed in by space and time and his
vision is so much limited by the material aspects of his life that it is only
through material concepts that his mind is led to the knowledge of the Unseen.
That is the reason why one can easily find frequent use of metaphors and similes
in the language of the Holy Prophet as be explained the Unseen Realities of
existence. These are not myths, but the Great undeniable Truths which our souls
yearn to know, affirm and believe. but which our own intelligence fails to
comprehend.
