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Our duties upon our neighbours:

1. You must help him if he asks for your help

2. Give him relief if he seeks your relief

3. Lend him if he needs a loan

4. Do not block his air by raising your building high without his permission

5. Do not harass him

6. Give him a share when you buy fruits; if you do not, bring what you buy quietly and let not your children take them out to excite the jealousy of his children.

7. You must visit (and take care of) him when he is ill

8. You must attend his funeral when he dies (and take part in burial arrangements)

9. If he commits a sin, prevent it from being known

10. Congratulate him if he is met with good fortune

11. Grieve in sympathy if a calamity befalls him

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Events that have already taken place

1. Splitting of the moon (Sahih Bukhari, Book 56: 830)

2. A form of death, which will kill thousands of Muslims (Sahih Bukhari, Vol 4: book 53: 401)

3. A major fighting in Madinah (understood to be the battle of al-Harrah during the caliphate of Yazid)

4. The Muslim conquest of Jerusalem (Sahih Bukhari, Vol 4: book 53: 401)

5. The Muslim conquest of Constantinople (Sahih Muslim, book 41: 6924)

Events that are happening at present

1. Naked, destitute, barefoot shepherds will compete in building tall buildings (Sahih Bukhari, Vol 1: book 2: 47)

2. The slave-woman will give birth to her master or mistress (Sahih Bukhari, Vol 6: book 60: 300)

3. A trial (fitnah) which will enter every Arab household (Sahih Bukhari, Vol 4: book 53: 401)

4. Knowledge will be taken away (by the death of people of knowledge), and ignorance will prevail (Sahih Bukhari, Vol 1: book 3: 80)

5. Wine (intoxicants, alcohol) will be drunk in great quantities (Sahih Bukhari, Vol 1: book 3: 80)

Events that are yet to happen

1. The number of men will decrease, whilst the number of women will increase, until for every man there are 50 women (Sahih Bukhari, Vol 1: book 3: 81)

2. The Euphrates will reveal a treasure of gold, and many will die fighting over it, each one hoping to be the one who gains the treasure (Sahih Muslim, Book 041: 6918)

3. The Romans (Europeans) will come to a place called A’maq or Wabiq, and an army of the best people will go forth from Madinah to face them (Sahih Muslim, Book 041: 6924)

4. The Muslim conquest of Rome (Sahih Muslim, Book 041: 6721)

5. The Mahdi (guided one) will appear, and be the Imam of the Muslims (Sunan Abu Dawud, Book 36: 4272)

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Allah Loves Your Mother | Episode 25 | Ramadan 2019

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Orang Yang Curang | Tadabbur Surah Al-Mutaffifin

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Tujuh minit merumus mesej terpenting surah al-Inshiqaq

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WEEK 3 & 4 - REFLECTION ON THE BOOK OF IMAN IN SAHIH MUSLIM

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WEEK 3 & 4 - REFLECTION ON THE BOOK OF IMAN IN SAHIH MUSLIM

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The Book of Iman in Sahih Muslim is a collection of hadith relating to the main topic which is Iman. It is divided into many chapters which every chapter describes and relate Iman in various sense or circumstances. The basis of Iman that majority of Muslim are well acknowledge is surely the The Six Pillars of Iman which are:
1. Affirm your faith in Allah
2. in His Angels
3. in His Books
4. in His Apostles
5. in the Day of Judgement
6. affirm your faith in the Divine Decree about good and evil

Though, just knowing that is only a mere knowledge or surface knowledge. As a true believer, we should further the depth into each pillar in order to elevate our Iman (faith). May all of us be granted the opportunity to pursue the knowledge and improve ourselves to become a better Believer.

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Iman vs. Islam - Ramadan Exclusive - Nouman Ali Khan

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Translation of Sahih Muslim, Book : 1 Book 1, Number 0001:

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.

Book 1, Number 0002:

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.

Book 1, Number 0003:

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
Book 1, Number 0004:

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.

Book 1, Number 0005:

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.

Book 1, Number 0006:

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
Book 1, Number 0007:

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.

Book 1, Number 0008:

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
Book 1, Number 0009:

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.

Book 1, Number 0010:

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
Book 1, Number 0011:

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.

Book 1, Number 0012:

This hadith is transmitted by Muhammad b. Hatim on the authority of Abu Ayyub Ansari.

Book 1, Number 0013:

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.

Book 1, Number 0014:

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.

Book 1, Number 0015:

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.

Book 1, Number 0016:

A similar hadith is narrated on Jabir's authority in which the following words are added: I will do nothing more.

Book 1, Number 0017:

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)
Book 1, Number 0018:

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.

Book 1, Number 0019:

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).

Book 1, Number 0020:

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.

Book 1, Number 0021:

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
Book 1, Number 0022:

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.

Book 1, Number 0023:

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.

Book 1, Number 0024:

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.

Book 1, Number 0025:

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.

Book 1, Number 0026:

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
Book 1, Number 0027:

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.

Book 1, Number 0028:

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
Book 1, Number 0029:

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.

Book 1, Number 0030:

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.

Book 1, Number 0031:

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.

Book 1, Number 0032:

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).

Book 1, Number 0033:

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.

Book 1, Number 0034:

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.

Book 1, Number 0035:

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
Book 1, Number 0036:

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).

Book 1, Number 0037:

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).

Book 1, Number 0038:

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
Book 1, Number 0039:

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.

Book 1, Number 0040:

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).

Book 1, Number 0041:

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.

Book 1, Number 0042:

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.

Book 1, Number 0043:

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.

Book 1, Number 0044:

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.

Book 1, Number 0045:

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.

Book 1, Number 0046:

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).

Book 1, Number 0047:

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.

Book 1, Number 0048:

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.

Book 1, Number 0049:

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).

Book 1, Number 0050:

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.

Book 1, Number 0051:

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.

Book 1, Number 0052:

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.

Book 1, Number 0053:

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
Book 1, Number 0054:

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
Book 1, Number 0055:

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.

Book 1, Number 0056:

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.

Book 1, Number 0057:

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).

Book 1, Number 0058:

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).

Book 1, Number 0059:

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.

Book 1, Number 0060:

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).

Book 1, Number 0061:

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
Book 1, Number 0062:

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
Book 1, Number 0063:

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.

Book 1, Number 0064:

'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.

Book 1, Number 0065:

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.

Book 1, Number 0066:

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
Book 1, Number 0067:

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.

Book 1, Number 0068:

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.

Book 1, Number 0069:

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
Book 1, Number 0070:

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.

Book 1, Number 0071:

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
Book 1, Number 0072:

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.

Book 1, Number 0073:

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
Book 1, Number 0074:

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
Book 1, Number 0075:

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.

Book 1, Number 0076:

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.

Book 1, Number 0077:

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.

Book 1, Number 0078:

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)
Book 1, Number 0079:

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.

Book 1, Number 0080:

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.

Book 1, Number 0081:

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.

Book 1, Number 0082:

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
Book 1, Number 0083:

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.

Book 1, Number 0084:

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.

Book 1, Number 0085:

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.

Book 1, Number 0086:

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.

Book 1, Number 0087:

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.

Book 1, Number 0088:

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.

Book 1, Number 0089:

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.

Book 1, Number 0090:

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.

Book 1, Number 0091:

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.

Book 1, Number 0092:

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.

Book 1, Number 0093:

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).

Book 1, Number 0094:

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.

Book 1, Number 0095:

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)
Book 1, Number 0096:

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.

Book 1, Number 0097:

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
Book 1, Number 0098:

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.

Book 1, Number 0099:

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.

Book 1, Number 0100:

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.

Book 1, Number 0101:

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.

Book 1, Number 0102:

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.

Book 1, Number 0103:

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
Book 1, Number 0104:

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.

Book 1, Number 0105:

'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.

Book 1, Number 0106:

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.

Book 1, Number 0107:

Imam Muslim has reported this hadith by Hasan b. 'Ali al-Halwani and other traditions.

Book 1, Number 0108:

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).

Book 1, Number 0109:

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.

Book 1, Number 0110:

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
Book 1, Number 0111:

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.

Book 1, Number 0112:

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.

Book 1, Number 0113:

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.

Book 1, Number 0114:

'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.

Book 1, Number 0115:

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
Book 1, Number 0116:

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.

Book 1, Number 0117:

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
Book 1, Number 0118:

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.

Book 1, Number 0119:

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.

Book 1, Number 0120:

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 ).

Book 1, Number 0121:

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
Book 1, Number 0122:

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.

Book 1, Number 0123:

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 0NE ANOTHER
Book 1, Number 0124:

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.

Book 1, Number 0125:

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.

Book 1, Number 0126:

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.

Book 1, Number 0127:

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
Book 1, Number 0128:

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
Book 1, Number 0129:

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.

Book 1, Number 0130:

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.

Book 1, Number 0131:

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)
Book 1, Number 0132:

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.

Book 1, Number 0133:

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.

Book 1, Number 0134:

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).

Book 1, Number 0135:

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
Book 1, Number 0136:

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.

Book 1, Number 0137:

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.

Book 1, Number 0138:

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.

Book 1, Number 0139:

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.

Book 1, Number 0140:

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.

Book 1, Number 0141:

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
Book 1, Number 0142:

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.

Book 1, Number 0143:

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
Book 1, Number 0144:

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.

Book 1, Number 0145:

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.

Book 1, Number 0146:

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.

Book 1, Number 0147:

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
Book 1, Number 0148:

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.

Book 1, Number 0149:

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.

Book 1, Number 0150:

Muhammad b. Abu Rafi' narrated the hadith on the authority of Abu Dharr with a slight difference.

Book 1, Number 0151:

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).

Book 1, Number 0152:

'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.

Book 1, Number 0153:

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.

Book 1, Number 0154:

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.

Book 1, Number 0155:

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
Book 1, Number 0156:

'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.

Book 1, Number 0157:

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
Book 1, Number 0158:

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.

Book 1, Number 0159:

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.

Book 1, Number 0160:

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".

Book 1, Number 0161:

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.

Book 1, Number 0162:

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.

Book 1, Number 0163:

This hadith has also been transmitted on the authority of Sa'd b. Ibrahim with this chain of narrators.

Chapter 40 : FORBIDDANCE OF PRIDE
Book 1, Number 0164:

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.

Book 1, Number 0165:

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.

Book 1, Number 0166:

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
Book 1, Number 0167:

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.

Book 1, Number 0168:

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.

Book 1, Number 0169:

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.

Book 1, Number 0170:

The same hadith has been narrated by Ishaq b. Mansur on the authority of Jabir with another chain of transmitters.

Book 1, Number 0171:

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.

Book 1, Number 0172:

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"
Book 1, Number 0173:

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).

Book 1, Number 0174:

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.

Book 1, Number 0175:

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.

Book 1, Number 0176:

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.

Book 1, Number 0177:

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.

Book 1, Number 0178:

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)
Book 1, Number 0179:

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.

Book 1, Number 0180:

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.

Book 1, Number 0181:

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)
Book 1, Number 0182:

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.

Book 1, Number 0183:

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
Book 1, Number 0184:

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".

Book 1, Number 0185:

This hadith has been narrated by A'mash with the same chain of narrators and the transmitters said: He tore and called.

Book 1, Number 0186:

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).

Book 1, Number 0187:

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).

Book 1, Number 0188:

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
Book 1, Number 0189:

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.

Book 1, Number 0190:

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.

Book 1, Number 0191:

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 T0WARDS THEM NOR WOULD ABSOLVE THEM, AND FOR THEM IS A PAINFUL CHASTISEMENT
Book 1, Number 0192:

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.

Book 1, Number 0193:

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.

Book 1, Number 0194:

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.

Book 1, Number 0195:

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.

Book 1, Number 0196:

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.

Book 1, Number 0197:

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.

Book 1, Number 0198:

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
Book 1, Number 0199:

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.

Book 1, Number 0200:

This hadith has been narrated by another chain of transmitters.

Book 1, Number 0201:

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.

Book 1, Number 0202:

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

Book 1, Number 0203:

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.

Book 1, Number 0204:

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.

Book 1, Number 0205:

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.

Book 1, Number 0206:

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.

Book 1, Number 0207:

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.

Book 1, Number 0208:

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
Book 1, Number 0209:

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.

Book 1, Number 0210:

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
Book 1, Number 0211:

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.

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SAHIH MUSLIM, BOOK 1: The Book of Faith (KITAB AL-IMAN) (part I)

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Translation of Sahih Muslim, Book : 1 Book 1, Number 0001: 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.

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Branches of Faith - Pt.1 - Blessings and Benefits of this hadith - Sh. Dr. Yasir Qadhi

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Hadits Arbain Nawawi Ke 2: Islam, Iman dan Ihsan

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This paper presents the three levels of religious practice in Islam as expressed in the famous ḥadith of Gabriel: 1) Islām (outward submission to the will of Allah), 2) Īmān (faith), and 3) Iḥsān (spiritual excellence). Texts from the Qur'an, Sunnah, and classical scholarly works are cited to distinguish these three levels of religion ( dīn) from each other. The purpose of this knowledge is to lay out the big picture before the worshipper, the highest religious goals in Islam, what the author refers to as the "spiritual mountain." This includes a broad awareness of the Islamic disciplines: Qur'an, Tafsīr, Tajwīd, Ḥadith, Sīrah, ʿAqīdah, Sharīʿah, Fiqh, and purification of the soul or spirituality. The prophetic method of self-improvement and habit formation will lastly be presented as the primary means to achieve stronger faith and spiritual excellence.

Human beings were created with an internal drive to seek out purpose and to live for something greater than themselves. Many people have the misfortune of living for the sake of something in the world, devoting their lives to the transient, worshipping created objects instead of the Creator. They do not acknowledge where they came from, why they are here, and where they will end up after their inevitable death. Lost and without guidance, they stumble through life until the Reality confronts them.

But many of them want direction in their lives and conviction in the knowledge of the Hereafter. They only need to be shown the path, the universal and primordial religion revealed to the Prophets and Messengers, Islam, peaceful surrender to the Will of the Creator.

In Islam, we have a clear conception of why we were created, what constitutes righteous living, and what happens after death. Moreover, Islam is not simply a set of rules and beliefs, but also contains the seeds of constant self-improvement. We have been taught how to grow closer and closer to the Creator, to become excellent worshippers and moral leaders, to the point that our individual will and the eternal Will of the Creator become perfectly aligned. This is known to us as the station of Iḥsān, religious excellence, the very top of the spiritual mountain.

The three levels of our religion were revealed to the Prophet Muḥammad ﷺ in the famous hadith about his encounter with the Angel Gabriel, upon him be peace. Gabriel came to the Prophet ﷺ while he was surrounded by his companions and he said, "O Muḥammad, tell me about Islam." The Prophet ﷺ said:

Islam is to testify there is no true god but Allah and Muḥammad is the Messenger of Allah, to establish prayer, to give charity, to fast the month of Ramadan, and to perform the Hajj pilgrimage to the House if one can find a way.

Gabriel said, "You have spoken truthfully," and then he said, "Tell me about faith." The Prophet ﷺ said:

Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in the Divine Decree ( al-qadr), both its good and its evil.

Gabriel said, "You have spoken truthfully, so tell me about excellence." The Prophet ﷺ said:

This narration lays out the journey before us, from religious infancy to spiritual maturity: surrender, faith, and excellence. When each of these terms is used in isolation, they refer to the totality of faith. When they are contrasted, they each have a specific meaning. Imām Ibn Taymiyyah explains the hadith, writing:

The hadith of Gabriel clarifies that Islam is built upon five pillars, which is Islam itself. It is not based upon anything other than its foundation. Rather, the Prophet ﷺ designated three degrees of the religion. The pinnacle is excellence ( al-iḥsān), its middle is faith ( al-īmān), and its base is Islam. Thus, every good-doer ( muḥsin) is a believer and every believer is Muslim, but not every believer is a good-doer and not every Muslim is a believer.

As believers, our ultimate goal should be to practice much more than the basics. Rather, we should aspire to climb the figurative mountain, to graduate from the lowest levels to the highest levels of faith, in pursuit of the loftiest station in Paradise, Jannat al-Firdaws.

Yet the journey to the Hereafter must always begin at the beginning. None of us exit the womb praying five times a day or knowing our creed. We all have to take that first step. Every Muslim must start with the basics and move forward into faith. Allah has likened faith development to the development of a seed that becomes a large tree producing fruit.

Allah said:

Islam: Following the basics

The very first priority for a new Muslim, or a newly awakened Muslim, is to learn the basic practices of Islam-its five pillars-starting most importantly with understanding the meaning of the declaration of faith ("There is no God but Allah, and Muḥammad is His Messenger") and the six articles of faith. After this theological foundation is established, it is essential to begin performing the daily prayers and the rest of the pillars of Islam as applicable. The Messenger of Allah ﷺ said:

Everything else in Islam is built upon the five pillars. No Muslim can advance spiritually unless they adhere to these basic religious practices. Imām Ibn Rajab comments on this tradition, writing:

The parable of the five pillars is a concrete way for us to understand priorities in an Islamic framework. The scholars have divided all outward actions into five categories: obligatory ( farḍ or wājib), recommended ( mustaḥabb or mandūb), permissible ( ḥalāl or mubāḥ), discouraged ( makrūh), and forbidden ( ḥarām). It makes sense that our first order of business is to practice the obligations and avoid the prohibitions (which is like setting the foundation of the house), then move on to practicing recommended acts and avoiding discouraged acts, which is like decorating the house or adding fixtures.

Adhering to the pillars of Islam does not necessarily make one a believer in good standing with Allah. Islam provides us guidance on both outward and inward deeds, rituals and spirituality. When some nomad Arabs came to the Prophet ﷺ, they declared themselves to be believers, but Allah knew that their hearts had not yet internalized the faith.

Allah said:

On one occasion, the Prophet ﷺ was distributing charity and Saʿd ibn Abī Waqqāṣ said to him, "O Messenger of Allah, give it to this man, for he is a believer." The Prophet said, "Or merely a Muslim." Saʿd said it three times and the Prophet repeated it three times, "Or merely a Muslim." The Prophet ﷺ also addressed a group of Muslims, saying:

As clarified in these traditions and many others, the outward components of Islam are only the beginning of our journey to the Hereafter. Not only must our limbs submit to the will of the Creator; our hearts must submit to Him as well. A man once asked, "O Messenger of Allah, what is Islam?" The Prophet ﷺ said, "That you surrender your heart to Allah and that Muslims are safe from your tongue and hand."

The greatest Muslims in our history were not content with limiting their spiritual potential to outward deeds. In fact, the first of the righteous Caliphs was distinguished not by his external worship, but because of something inside him. According to Bakr ibn ʿAbd Allah al-Muzanī, "Abū Bakr, may Allah be pleased with him, was not better than people because of an abundance of fasting and prayer. Rather, he was only favored over them because of something that settled in his heart."

It is the true and actualized faith, internalized and fully absorbed, that propels a Muslim to the peak of righteousness in this world and the highest parts of Paradise in the Hereafter.

Having understood what Islam requires of us in matters of ritual worship, our next step is to understand faith as it was revealed to us in the Qur'an and Sunnah and as it was understood by our righteous predecessors. Faith is based upon belief in the six articles of Faith, but this is not blind belief, as many people incorrectly assume. Readers may need to set aside any preconceived notions that the English word 'faith' might imply. Rather, faith in Islam is an action. As Allah said, "Give glad tidings to those who have faith and do righteous deeds, that they will have gardens beneath which rivers flow." The phrase "those who have faith and do righteous deeds" occurs over and over throughout the Qur'an. Faith is inseparable from the deeds of the heart and the deeds of the body, as the Prophet ﷺ said, "Allah does not look at your appearance or wealth, but rather he looks at your hearts and actions."

For this reason, the scholars defined iman in terms of both inward and outward action. Ibn Taymiyyah explains the definition for us, "It is understood that īmān is [actually] affirmation and not simply belief ( al-taṣdīq). Affirmation includes both the heart's statement, which is belief, and the heart's action, which is compliance." The statement of the heart means to really believe in what you profess with your tongue, and the actions of the heart are the internal mechanisms of worship, such as one's ultimate fear, love, hope, reliance, and penitence. In another place, Ibn Taymiyyah writes that faith "is not merely belief in His existence and His attributes, as is shared by the believer and unbeliever alike." Even Satan believes in Allah's existence, but that does not make him a believer. It was only after he arrogantly disobeyed his Creator that "he became one of the unbelievers." It was not the sin per se that made him an unbeliever, as we are all sinners, but rather it was his stubborn and remorseless refusal to repent and obey the commands of his Lord.

Shaykh ʿAbd al-Raḥmān al-Saʿdī gives us an even more detailed definition of faith:

As such, the parable of faith is that of a piece of clothing, which one wears or takes off at any given time. The Prophet ﷺ said, "Verily, the faith of one of you will wear out within him, just as a shirt becomes worn out, so ask Allah to renew faith in your hearts." And ʿAbdullāh ibn Rawāḥah رضي الله عنه said, "The parable of faith is that of a shirt. You may not be wearing it and then you put it on, or you may be wearing it and then you take it off." Faith must be constantly renewed by actions such as prayer, fasting, seeking Islamic knowledge, and remembrance. This is why Muʿādh ibn Jabal رضي الله عنه used to say to his companions, "Come and sit with us. We will have faith for a while." That is, they would perform the actions of faith together as a means to increase their faith.

From another perspective, there are aspects of faith that do not change, because Allah Himself is Eternal and Unchanging. Most importantly, Allah is One and there is no object worthy of worship except for Him. Ibn Abī al-ʿIzz, a commentator on the popular classical creed of Imām al-Taḥāwī, defines monotheism ( al-tawhīd) in Islam:

In other words, there are three aspects to monotheism: the Oneness of Names and Attributes ( tawḥīd al-asmāʾ wa-al-sifāt), the Oneness of Lordship ( tawḥīd al-rubūbiyyah), and the Oneness of Divinity ( tawḥīd al-ilāhiyyah). These are not mutually exclusive categories; they overlap. To affirm the name Allah ("the God") is to affirm His Divinity. To affirm the name al-Khāliq ("the Creator") is to affirm His Lordship, and so on. From the all-encompassing principle of monotheism, the scholars have delineated the most important beliefs in the discipline known as ʿAqīdah, creedal theology.

As aspiring believers, then, we come to know Allah by studying His Names and Attributes as they are revealed in the Qur'an. In a particularly meaningful passage, Allah reveals several of His Names to us:

He is Allah, besides whom there is no God, the Sovereign, the Holy, the Pure, the Faithful, the Overseer, the Almighty, the Compeller, the Superior. Glory be to Allah above what they associate with Him.

And the Prophet ﷺ said, "Allah has ninety-nine names and whoever preserves them will enter Paradise." By these Names, we recognize our Creator and worship Him correctly. Shaykh al-Saʿdī comments on this tradition, writing, "Whoever memorizes them, understands their meanings, believes in them, and worships Allah by them, he (or she) will enter Paradise." Studying these Names, learning them by heart, and observing their manifestations in the world is an essential method of increasing our faith. Great scholars, like Imām al-Ghazālī, would produce treatises on the Names of Allah, explaining not only their meanings but also how to act upon them.

Our faith in the Creator must include the means by which He has communicated His will to us: faith in the Messengers and their Books. Prophet Muḥammad ﷺ is the last in a long line of Prophets, including well-known figures such as Noah, Abraham, Moses, and Jesus, peace be upon them all. However, as the Books of earlier Prophets were obfuscated, lost to history, or changed by their latter followers, Prophet Muḥammad ﷺ is distinguished among them as the bearer of the Noble Qur'an, the literal words of Allah.

The importance of the Qur'an in Islam cannot be overstated. It is the direct connection between the worshipper and the Creator, a divine discourse speaking to you, the reader, from the Lord of the universe. It is a prophetic miracle in its substantive content, which laid the foundation for a great world civilization. It is also a linguistic miracle in that the very method of reciting the Qur'an, known as al-tajwīd, has the ability to stir hearts and increase faith; the miracle of the Qur'an can be experienced by all who study it. Even if believers do not yet have the knowledge to experience the Qur'an, they should know that its miraculous nature is an article of faith for a very good reason.

Imām al-Taḥāwī رحمه الله writes in his famous creed:

New, or newly awakened, Muslims who do not know the Qur'anic language have yet to experience the miracle, but this is also how the companions of the Prophet ﷺ learned Islam. First, they learned faith, then they learned the Qur'an. Jundub ibn ʿAbdullah رضي الله عنه said, "We learned faith before we learned the Qur'an, then we learned the Qur'an and it strengthened our faith." One must first connect their heart to the Creator, then connect their heart to His words.

Reciting the Qur'an, in both its outward form ( al-tajwīd) and inward meanings ( al-tafsīr), is how a believer can take his or her faith to the next level, as Allah said, "Do they not ponder over the Qur'an? If it had come from another besides Allah, they would have found many contradictions in it." The beauty of its enlightening words, the wisdom of its rulings, the natural simplicity of its theology, everything about the Qur'an provides a spiritual experience like no other.

We were not present when the sea was parted for Moses عليه السلام, nor when the dead were raised for Jesus عليه السلام, but each one of us can study the Qur'an and experience this miracle firsthand. As such, the Prophet ﷺ said, "There were none among the prophets but that he was given unique signs to instill faith in humanity. Verily, I have been given the revelation that Allah has inspired in me, so I hope to have the most followers on the Day of Resurrection." The miracle of the Qur'an is timeless and accessible, unlike the miracles of all other Prophets.

Complementing the miracle of the Qur'an is the authentic prophetic tradition, the Sunnah, the sayings and deeds of Prophet Muḥammad ﷺ. Allah said, "It is He who has sent a Messenger to the unlettered from among themselves, reciting to them His verses, purifying them, and teaching them the Book and the Wisdom." According to the great exegete among the tābiʿīn, Qatādah ibn Diʿāmah, the "Wisdom" in this verse, and others like it, means the prophetic tradition, the Sunnah. The Sunnah is contained in rigorously preserved oral traditions ( ḥadīth or plural aḥādīth). Believers learn the practical application of the Qur'an, such as the details of prayer, everyday habits, and morality from the Sunnah, as put by the wife of the Prophet, ʿĀishah, "Have you not read the Qur'an? The character of the Prophet of Allah was the Qur'an."

The two source-texts of divine revelation, the Qur'an and Sunnah, together make up the Sharīʿah, the religious path. The term Sharīʿah has been misunderstood, confused, and abused by anti-Islam media and even by some Muslims. As with all technical terminology, we need to precisely define what we mean by the word Sharīʿah from its usage in Islam's source-texts. Allah said, "Thus We have placed you upon an ordained path ( sharīʿah), so follow it and do not follow the whims of those without knowledge." Al-Ṭabarī explained the linguistic meaning of Sharīʿah in this verse as a way ( ṭarīqah), a tradition ( sunnah), and a method ( minhāj). The technical definition of the term by later scholars is comprehensive, consisting of three branches inclusive of the entire religion: rules ( āḥkām), beliefs ( ʿaqāid), and morals ( akhlāq). Moreover, the moral foundations of the Sharīʿah are the virtues and values of mercy ( raḥmah), integrity ( istiqāmah), God-consciousness ( taqwá), gratitude ( shukr), patience ( ṣabr), honesty ( ṣidq), justice ( ʿadl), temperance ( ʿiffah), fidelity ( wafāʾ), and tolerance ( samāḥah). The religion in its fullest sense is contrasted in the verse with whims and base desires ( ahwāʾ). That is, true faith is about conforming our personal desires to the Sharīʿah, not changing the Sharīʿah to fit our personal desires, as the Prophet ﷺ said, "None of you has true faith until his desires comply with what I have brought." With this broader picture in mind, a believer is ready to study the Sharīʿah with the hope of being blessed by its guidance.

However, it is encouraged for believers to study the Sharīʿah, Islam's source-texts, within the theoretical framework of one of the interpretive schools established by the four Imāms: Abū Ḥanīfah, Mālik, Al-Shāfiʿī, and Aḥmad ibn Ḥanbal. The early scholar Ibn Wahb would say, "Were it not for Mālik and Al-Layth (two Imāms of fiqh), I would have been ruined. I used to think that everything narrated about the Prophet ﷺ should be acted upon." This concern still holds true today, since many of the anti-Islam arguments that permeate the internet are nothing more than citing Qur'anic verses and hadith out of context. And since fiqh is essential for interpreting hadith, many scholars recommended studying fiqh according to one of the orthodox schools, while others maintain that one does not need to limit oneself to one school as long as their practice of the Sunnah draws upon the inherited guidance of fiqh.

The authentic hadith and the Sunnah (plural Sunan) they express also fit into a broader narrative known as the Sīrah, the prophetic biography. Believers keen to increase their faith ought to study the Prophet's ﷺ biography, the social context within which he preached the message of One God, the hardships he and his followers overcame, and the magnanimity they showed to their enemies. Even many non-Muslims who investigate the life of the Prophet ﷺ with curiosity and fairness cannot help but be amazed by his faith.

Mahatma Gandhi, the Indian leader best-known for his successful nonviolent campaign to achieve independence from British imperial rule, was an admirer of Prophet Muḥammad ﷺ. Gandhi wrote in one of his letters:

Indeed, the biography of the Prophet ﷺ is yet another sign for the believers. The classical jurist Ibn Hazm used to say, "If there were no other miracles besides his biography, it would be enough."

Another important practice to increase our faith, and this is especially important for those who cannot yet read the Qur'an, is to ponder over the wonders of creation and witness the miracles of the Creator in nature. Allah said:

Believers who think about their own existence can only logically conclude that the creation has a Creator, who created it for a wise purpose. When asked to justify belief in God, the early Muslims, like the Qur'an, found evidence in the many signs in creation. Imām al-Shafi'i رحمه الله, for instance, was asked about the existence of the Creator and he replied, "The leaves of a berry bush all have one taste. Worms eat it and produce silk. Bees eat it and produce honey. Goats, camels, and cows eat it and produce droppings and dung. Deer eat it and produce musk. Yet, all of these come from one thing." If one really thinks about this particular natural miracle-that many different creatures eat the same plant but produce different substances useful to humankind-the necessary conclusion is that it was made to be this way.

Once we have established our relationship with our Creator, His Messenger, and His Book, we then need to turn our attention towards how the believers are described in the Qur'an and Sunnah, and act accordingly. Allah said:

These verses and many others describe the believers by various virtues and good deeds, such as praying, giving charity, being patient, and restraining their anger. Speaking on the verses of this type, Shaykh al-Saʿdī writes:

Whoever fulfills these characteristics is a true believer. Included in that are the establishment of obligations, both outwardly and inwardly, and avoidance of what is forbidden and discouraged... These verses are explicit in that faith includes theological beliefs, morals, outward and inward actions. Based on this, it increases by the increases in these characteristics and their actualization, and it decreases when they are decreased.

As proven in many verses and traditions, faith is inseparable from moral character, dignified manners, and good behavior towards others. The topic of morals ( al-akhlāq) and manners ( al-ādāb) greatly concerned the early Muslims, who compiled hundreds of prophetic traditions about it and authored extended treatises on it. The classical scholar Ibn al-Qayyim went so far as to say, "The religion itself is good character, so whoever surpasses you in good character has surpassed you in religion." In this statement are the two dimensions of the religion: good behavior towards Allah (including correct theological beliefs, sincere and correct acts of worship), and good behavior to the creation (including giving charity, being kind, and showing mercy). Both of these aspects-the rights of Allah ( huqūq Allah) and the rights of His servants ( huqūq al-ʾibād)-are intrinsically linked. Whoever is deficient in one aspect will be deficient in the other.

The summation of how our behavior should be towards our fellow human beings and creatures is found in the theological maxim, "The recompense for deeds is of the same type" ( al-jazāʾ min jins al-ʿamal). Put differently, Allah will treat you how you treat others. In this regard, the Prophet ﷺ said, "Love for people what you love for yourself and you will be a believer. Behave well with your neighbors and you will be a Muslim." A true believer imagines himself in the shoes of his neighbors; he naturally empathizes with them and shows compassion for them. This is known as the "ethics of reciprocity," a concept deeply rooted in Islamic texts.

Ibn al-Qayyim expresses the essence of this principle, writing:

Shaykh al-Saʿdī concurs, writing, "The recompense is commensurate with the deeds. As one is good to the servants of Allah and approaches them with benevolence-as much as one can-Allah will be good to him with all types of good."

To recap, faith is defined as both conviction and action. It increases or decreases depending on our deeds. Believers can increase their faith by studying the Qur'an, studying the Sunnah, reading the biography of the Prophet ﷺ, and reflecting deeply on the miracles of nature. Believers must also try to live up to the description of the believers in the Qur'an and Sunnah, upholding justice, showing compassion, and generally behaving with the same moral standard that they expect from other believers.

The next level of faith, Iḥsān, involves achieving excellence in all characteristics of the faith: worshipping Allah sincerely and correctly, seeking knowledge, purifying the heart from spiritual diseases, and treating others how we like to be treated.

Excellence ( Iḥsān): Doing our best in Islam

Having grasped the major components of faith-the six articles, the Qur'an, the Sunnah, the Sīrah, the Fiqh, and moral values-the believer can clearly view the path ahead, the figurative mountain to be climbed. The top of this mountain was described by the Prophet ﷺ as worshipping Allah as if you can see Him in front of you. Muʿādh ibn Jabal once asked, "O Messenger of Allah, instruct me." The Prophet ﷺ said, "Worship Allah as if you can see Him and prepare yourself for death." In another narration, the Prophet ﷺ taught Muʿādh to say this supplication, "O Allah, help me to remember You, to give thanks to You, and to worship You in the best manner."

Worshipping Allah as if you see Him means to strive for excellence in worship and in all of our deeds. Imām al-Nawawī explains the meaning of this phrase, writing:

This statement is among the comprehensive sayings ( jawāmiʿ al-kalim) brought by the Prophet ﷺ. If one of us is able to worship as if he sees his Lord, Glorified and Exalted is He, he would never abandon any good thing he can do, such as being humble, reverent, behaving well, and taking care to combine outward and inward aspects completely, in the best possible manner.

We all tend to be more modest and shy to do wrong in public, rather than in private. It is easier to disobey your parents when they are not looking over you, or to disobey a teacher when their back is turned. In a similar way, we feel more shame in doing wrong when we have the conviction that Allah is watching our every deed, even what we do in the innermost part of our being, our hearts. But unlike our parents or teachers, Allah is always aware of what we are doing and is more deserving of our obedience, as the Prophet ﷺ said, "Allah is more worthy of your modesty than people."

Islam teaches us to perform all of our good deeds-prayer, charity, fasting, or any beneficial activity we do-as best as we possibly can, as if Allah were right in front of us. The Prophet ﷺ said, "Verily, Allah has prescribed excellence in everything. If you have to kill, kill in the best manner. If you have to slaughter, slaughter in the best manner. Let one of you sharpen his knife, so his animal is spared of suffering." In another narration, the Prophet ﷺ said, "If you make a judgment, be just. If you have to kill, kill in the best manner. Verily, Allah Almighty is Excellent and He loves excellence." Of course, doing our best means both outwardly and inwardly.

From the external perspective, we are often presented with a range of options in a given situation. In fiqh terms, we may have a choice between doing something that is recommended or merely permissible. In this regard, Allah said, "Give glad tidings to My servants who listen to the word and follow the best of it." For instance, when we are wronged, we can choose between legal retaliation or forgiveness for the offender. Al-Samarqandī comments on this verse, writing, "It is said that they listen to the Qur'an and they follow the best in it, such as in the choice between retaliation and pardon, one chooses to pardon, as in His saying, 'If you are patient, it is better for the patient.'" There are many recommended sunan actions we can choose to practice or not, just as one could choose to decorate his house (his faith founded upon the five pillars of Islam) or not. Moreover, sometimes we are presented with two benefits or two harms, in which we need to consider the greater of two goods or the lesser of two evils. Ibn Taymiyyah said, "The intelligent one is not one who knows good and evil, but rather only one who can recognize the better of two goods or the worse of two evils." In this way, identifying and implementing the better action within an appropriate framework of fiqh is part of striving for excellence in our worship and deeds.

From the internal perspective, we must purify our hearts from all kinds of spiritual diseases, such as hypocrisy, arrogance, worldliness, envy, and malice. Allah tells us that no one will be safe on the Day of Judgment except for "one who comes to Allah with a pure heart." The heart (in the spiritual sense, not the physical heart) is the basis for all other voluntary actions. If the heart is truly pure of sinful dispositions, the rest of our deeds will be correct. The Prophet ﷺ said, "Verily, in the body is a piece of flesh which, if sound, the entire body is sound, and if corrupt, the entire body is corrupt. Truly, it is the heart."

However, it is important to acknowledge that excellence, or iḥsān, does not necessarily mean perfection. We were not created to be perfect, as the Prophet ﷺsaid, "All of the children of Adam are sinners, and the best sinners are those who repent." We will make mistakes and we will commit sins, but part of excellence is to fulfill the conditions of sincere repentance. For this reason, Allah tells us to "be mindful of Allah as much as you are able." And the Prophet ﷺ said, "When I prohibit something, avoid it. When I command you to do something, do it as much as you are able." Each of us has strengths and weaknesses, which means iḥsān may not look exactly the same for each and every believer. We have all inherited different means, so excellence is to do our very best with what we have.

How do we get there? Systematic spiritual advancement

The ultimate goal is to bring all the inward and outward components of faith together in the best possible manner, according to the means provided to us by Allah. How can we advance to higher states of faith in a systematic way? The prophetic method was revealed in the Messenger of Allah's ﷺ description of the "allies" of Allah.

The Prophet ﷺ said:

This tradition describes the process by which faith is strengthened and states of excellence are attained. The correct place to start improving is by fulfilling our obligations ( al-farāʾiḍ) to Allah and His creatures as best as we can-prayer, charity, fasting, performing the Hajj pilgrimage if possible, and respecting the basic limits of permission and prohibitions ( halāl and harām). Once we have established these duties-the pillars of Islam-we can begin adding extra good works ( al-nawāfil), which correspond to the fiqh categories of Sunnah and recommendation. In this way, we establish good habits and, slowly but surely, add more good habits to our routine.

Many times the companions would come to the Prophet ﷺ and ask him about extra good works they could incorporate into their daily lives. For example, Abū Hurayrah said:

My dear friend, the Prophet ﷺ, advised me to do three deeds and I will never abandon them until I die: to fast three days of every month, to perform the forenoon prayer, and to sleep after performing the witr prayer.

Abū Hurayrah was told to work these three practices into his routine. On another occasion, Abū Bakr رضي الله عنه the first of the righteous Caliphs, said, "O Messenger of Allah, command me with something to say in the mornings and evenings." The Prophet ﷺ said:

When a good habit is firmly established, then one can add another small good habit to his or her practice. Quality in worship, or charity, is more important than quantity. That is why the Prophet ﷺ said, "Take up good deeds only as much as you are able, for the best deeds are those done regularly even if they are small." It is also why the Prophet ﷺ would prescribe various recommended actions to his companions. In his wisdom, he knew what they were capable of doing, so he did not prescribe the same routine to everyone who asked him. Rather, he discouraged Muslims from taking on more practices than they could reasonably sustain, saying, "Verily, the religion is easy and no one burdens himself in religion but that it overwhelms him." And he said to ʿAbdullah ibn ʿAmr, "O ʿAbdullah, do not be like a man who would stand for prayer at night but later abandoned his night prayer." By this slow, but steady, incremental method, a believer grows closer to Allah and the state of excellence.

Building up outward habits, however, must be accompanied by efforts to purify our hearts and souls of spiritual diseases. This requires mindful introspection, which for many can be uncomfortable since none of us likes to think of ourselves as flawed or "bad" people. But we need to overcome this barrier of the ego, to seek out our own personal faults so that they can be systematically corrected. ʿUmar ibn al-Khaṭṭāb رضي الله عنه used to say, "May Allah have mercy on the one who shows me my faults." And Iyās ibn Muʿāwiyah رحمه الله said, "No man fails to recognize the defects in his own soul but that he is the greatest of fools." It was said, "O Abū Wāthilah, what is your defect?" Iyās said, "Speaking too much." Believers need to be aware of their own soul's capacity to incline to evil, to wage jihād against it ( jihād al-nafs), as well as to know the methods by which Satan deludes believers into an arrogant sense of self-righteousness.

And this is the price of Paradise, to consume bitter medicine in pursuit of excellence. Every spiritual disease involves a cure that at first is bitter, but in time will lead to the sweetness of faith in this life and the next, as the Prophet ﷺ said, "The sweetness of the world is bitterness in the Hereafter, and the bitterness of the world is sweetness in the Hereafter."

The three levels of religion in Islam begin with its outward components, followed by improving upon its inward components, and reaching its peak when the inward and outward states of the worshipper are fully actualized. These three levels are not mutually exclusive; they overlap in important ways. A new Muslim at the beginning of their faith-journey still needs to work on their spiritual interior until they achieve purity of heart, or excellence, as much as they can. In this state of spiritual excellence, one's free will coincides with the Will of Allah, such that one becomes the tool through which Allah sends His blessings and mercy to His creatures. The worshipper achieves this state by knowledge and implementation of Islam's source-texts and its primary scholarly disciplines ( Qur'an, Tafsīr, Tajwīd, Ḥadith, Sīrah, ʿAqīdah, Sharīʿah, Fiqh, and purification of the soul or spirituality).

Like climbing a mountain, the worshipper starts at the bottom or lowest level, then improves by gradually adding acts of worship and good habits to their daily routines, and using introspection to pinpoint the diseases in their heart (such as arrogance, greed, malice, and envy) and applying the cures to such diseases as prescribed by the scholars.
Success comes from Allah, and Allah knows best.

3 Sūrat Ibrāhīm 14:24-25.

4 Ibn Qudāmah, Mukhtaṣar Minhāj al-Qāṣidīn (Dimashq: Maktabat Dār al-Bayān, 1978), 1:365.

5 al-Bukhārī, Ṣaḥīḥ al-Bukhārī (Bayrūt: Dār Ṭawq al-Najjāh, 2002), 1:11 #8.

7 Sūrat al-Ḥujurāt 49:14.

11 al-Ḥakīm al-Tirmidhī, Nawādir al-Uṣūl fī Maʻrifat Aḥādīth al-Rasūl (Bayrūt: Dār al-Jīl, 1992), 1:148-149..

12 Sūrat al-Baqarah 2:25.

13 Muslim, Ṣaḥīḥ Muslim, 4:1986 #2564.

14 Ibn Taymīyah, Majmū' al-Fatāwà (al-Madīnah al-Munawwarah: Majmaʻ al-Malik Fahd li-Ṭibāʻat al-Muṣḥaf al-Sharīf, 1995), 7:638.

15 Ibn Taymīyah, Majmū' al-Fatāwà, 7:558.

16 Sūrat al-Baqarah 2:34.

17 'Abd al-Raḥmān ibn Nāṣir al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān (al-Qāhirah: Dār al-Minhāj, 2002), 1:41-42.

18 Sūrat al-Tawbah 9:124.

20 Ibn Ḥajar al-'Asqalānī, Fatḥ al-Bārī bi-Sharḥ al-Bukhārī (Bayrūt: Dār al-Maʻrifah, 1959), 12:61.

21 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1:10.

22 al-Ṭaḥāwī, Aḥmad ibn Muḥammad, and 'Alī ibn 'Alī Ibn Abī al-'Izz, Sharḥ Al-'Aqīdah al-Ṭaḥāwīyah (Bayrūt: Mu'assasat al-Risālah, 1997), 1:24.

23 Sūrat al-Ḥashr 59:23-24.

25 al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān, 1:71-72.

27 al-Ṭaḥāwī and Ibn Abī al-'Izz, Sharḥ Al-'Aqīdah al-Ṭaḥāwīyah, 1:172.

29 Sūrat al-Nisā' 4:82.

30 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 6:182 #4981,

31 Sūrat al-Baqarah 2:23.

32 Sūrat al-Jumu'ah 62:2.

33 al-Ṭabarī, Jāmiʻ al-Bayān 'an Ta'wīl al-Qur'an (Bayrūt: Mu'assasat al-Risālah, 2000), 23:373.

34 For more information on the authentication of Hadith, see Muntasir Zaman, "Can We Trust Hadith Literature? Understanding the Processes of Transmission and Preservation." Yaqeen Institute for Islamic Research. October 30, 2018. https://yaqeeninstitute.org/muntasir-zaman/can-we-trust-hadith-literature-understanding-the-process-of-transmission-and-preservation/

35 Muslim, Ṣaḥīḥ Muslim, 1:512 #746.

36 Sūrat al-Jāthiyah 45:18.

37 al-Ṭabarī, Jāmiʻ al-Bayān 'an Ta'wīl al-Qur'an, 22:70 verse 45:18.

38 Al-Mawsū'at al-Fiqhīyah (al-Kuwayt: Dawlat al-Kuwayt, Wizārat al-Awqāf wa-al-Shu'ūn al-Islāmīyah, 1986),

1:16.

39 Ma'lamat Zāyid lil-Qawā'id al-Fiqhīyah wa Uṣūlīyah (Abu Dhabi: Zayed Charitable Foundation, 2013), 3:49.

41 al-Dhahabī, Siyar A'lām al-Nubalā' (al-Qāhirah: Dār al-Ḥadīth, 2006), 7:211.

42 Mahatma Gandhi, The Collected Works of Mahatma Gandhi (New Delhi, India: Publications Division, Ministry of Information and Broadcasting, Government of India, 1960), 29:133. https://www.gandhiashramsevagram.org/gandhi-literature/mahatma-gandhi-collected-works-volume-29.pdf

43 Ibn Ḥazm, Al-Fiṣal fī al-Milal wal-Ahwāʼ wal-Niḥal (Miṣr: Maṭba'at Muḥammad 'Ali Ṣabīḥ wa Awlāduh, 1928), 2:73.

44 Sūrat Āli 'Imrān 3:190-191.

45 Ibn Kathīr, Tafsīr al-Qur'an al-'Aẓīm. (Bayrūt: Dār al-Kutub al-ʻIlmīyah, 1998), 1:106 verse 2:21.

46 For more information on this topic, see Justin Parrott, "The Case for Allah's Existence in the Qur'an and Sunnah." Yaqeen Institute for Islamic Research. February 27, 2017. https://yaqeeninstitute.org/justin-parrott/the-case-for-allahs-existence-in-the-quran-and-sunnah/

47 Sūrat al-Baqarah 2:177.

48 al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān, 1:52.

49 For more information on this topic, see Justin Parrott, "Can a 'Good Muslim' Be a 'Bad Person'? Aligning Faith and Character." Yaqeen Institute for Islamic Research. July 3, 2019. https://yaqeeninstitute.org/justin-parrott/can-a-good-muslim-be-a-bad-person-aligning-faith-and-character/

50 Ibn Qayyim al-Jawzīyah, Madārij al-Sālikīn Bayna Manāzil Īyāka Na'budu wa Īyāka Nasta'īn (Bayrūt: Dār al-Kutub al-ʻArabī, 1996), 2:294.

52 For more information on this topic, see Justin Parrott, "The Golden Rule in Islam: Ethics of Reciprocity in Islamic Traditions." MRes dissertation for the University of Wales. Spring 2018. https://archive.nyu.edu/bitstream/2451/43458/2/The%20Golden%20Rule%20in%20Islam_FINAL.pdf

53 Ibn Qayyim al-Jawzīyah, Iʻlām al-Muwaqqiʻīn 'an Rabb al-'ālamīn (Bayrut: Dar al-Kutub al-ʻIlmiyah, 1991), 1:150.

54 al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān, 1:78-79.

57 al-Nawawī, Sharḥ al-Nawawī 'alá Ṣaḥīḥ Muslim (Bayrūt: Dār Iḥyā' al-Turāth al-'Arabī, 1972), 1:157-158.

59 Muslim, Ṣaḥīḥ Muslim, 3:1948 #1955.

61 Sūrat al-Zumar 39:17-18.

62 al-Samarqandī, Tafsīr al-Samarqandī al-Musammá Baḥr al-'Ulūm (Bayrūt: Dār al-Kutub al-'Ilmīyah, 1993), 3:181 verse 39:18; Sūrat al-Naḥl 16:126.

63 Ibn Taymīyah, Majmū' al-Fatāwà, 20:54.

64 Sūrat al-Shu'arā' 26:89.

65 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1:20 #52.

66 al-Thaʻlabī. Al-Kashf wal-Bayān ʻan Tafsīr al-Qur'an (Bayrut: Dār Iḥyā' al-Turāth al-'Arabī, 2002), 1:144.

68 Sūrat al-Taghābun 64:16.

69 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 9:94 #7288.

70 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 8:105 #6502.

71 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 2:58 #1178.

73 Muslim, Ṣaḥīḥ Muslim, 1:515 #141.

75 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1:16 #39.

76 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 2:54 #1152.

77 al-Dārimī, Sunan al-Dārimī (al-Riyāḍ: Dār al-Mughnī, 2000), 1:506 #675.

78 Ibn 'Asākir, Tārīkh Madīnat Dimashq (Bayrūt: Dār al-Fikr, 1995), 10:34.

79 For more information on this topic, see Zohair Abdul-Rahman and Justin Parrott, "Devil in the Details: An Analysis of the Dark Side of the Self." Yaqeen Institute for Islamic Research. January 24, 2019. https://yaqeeninstitute.org/zohair/devil-in-the-details-an-analysis-of-the-dark-side-of-the-self/

81 Al-Ghazālī, Iḥyā' 'Ulūm al-Dīn (Bayrūt: Dār al-Maʻrifah, 1980), 3:199.

# data[].attributes.attachment_link.title
Islām, Īmān, Iḥsān: Climbing the Spiritual Mountain | Yaqeen Institute for Islamic Research

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This paper presents the three levels of religious practice in Islam as expressed in the famous ḥadith of Gabriel: 1) Islām (outward submission to the will of Allah), 2) Īmān (faith), and 3) Iḥsān (spiritual excellence). Texts from the Qur'an, Sunnah, and classical scholarly works are cited to distinguish these three levels of religion ( dīn) from each other.

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The Influence of Islam, Iman and Ihsan Towards Self Well-being

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The Influence of Islam, Iman and Ihsan Towards Self Well-being

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WEEK 2 - SUMMARY ON ISLAM | IMAN | IHSAN

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WEEK 2 - SUMMARY ON ISLAM | IMAN | IHSAN

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Islam as a religion consists of three fundamental elements which are the five pillars of Islam, the six articles of Iman and perfection of Islam which comes the Ihsan. Based on this three fundamentals, a Muslim must strive to work their way up in attaining a higher degree in the eyes of Allah. One must remember that being a Muslim does not define them to be a Mu'min and a Muhsin but a Muhsin is surely a Mu'min and without doubt he is a Muslim. May all of us be granted the opportunity to increase our Iman. Hence, becoming the best version of ourselves while constantly improving with the intention of nothing more than seeking for Allah's pleasure.

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1. MUSYAWARAH

PERUNDINGAN DENGAN PIHAK- PIHAK LAIN UNTUK MENYELESAIKAN MASALAH ATAU MENCAPAI PERSETUJUAN

2. MUZAKARAH

PERBINCANGAN ATAU PERTUKARAN PENDAPAT TENTANG SESUATU MASALAH

3. MUHASABAH

PERBUATAN MENILAI DIRI UNTUK PEMBAIKAN  DIRI SENDIRI

4. MUJAHADAH

JIHAD ATAU PERJUANGAN MELAWAN HAWA NAFSU

5. MURAQABAH

AMALAN MENJAGA INGATAN HATI SEMATA - MATA KEPADA ALLAH

6. MUTABAAH

BERSETUJU, BERKONGSI SAMA ATAU BERSEPAKAT

7.MU'AYASYAH

SENSE OF RESPONSIBILTY YANG MESTI DEISEMPURNAKAN SEBAIK MUNGKIN DALAM KONTEKS PERTANGGUNGJAWABAN TERHADAP ALLAH

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ARIF MUQRI BIN AHMAD NAZIRI
ICT STUDENT
MAHALLAH AL BIRUNI
FROM KUALA TERENGGANU
ASPIRE TO BECOME A COMPUTER FORENSIC SPECIALIST