النص المفهرس

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commands. Four of them are outstanding; the Turah, the Injil,1 the Zabur (psalms) and the
Qur'an. Of these, the quran is the most excellent.
Belief in the Messengers is to believe that from the first Prophet Aadam JIAle to the last
of the Prophets, Muhammad صلى الله عليه وسلم all the Prophets and Messengers عليه السلام were the
most truthful, the dearest and the most excellence of Allah's creatures whom He had sent
with His messages to different people of various regions and times. They conveyed their
messages and guided their communities to the path of deliverance. Prophet Muhammad
Atom is the chief of all the Prophets and Messengers. He was not sent to a particular time,
" region or people. Rather, he was sent with the universal message of Islam to the universe
for all times. His Prophethood and Shari'ah will remain in force till the Last hour.
The Last Day, or the Qiyamah, is the time period between death and resurrection (or
qiyamah) and admitted to paradise. It is to believe in everything that the Prophet (,,le
has said about after death and the hereafter, the experience in the grave or the Barzakh
(period intervening between death and resurrection), gathering, reckoning, reward and
punishment, paradise and hell. These tings will happen for sure.
To believe in fate to have a conviction at heart that whatever transpires in this universe
happens according to the predetermined decree, whether pious or evil. It is in the
knowledge of the Greater from the beginning of time. It does not mean, however, that the
creature is helpless. Allah who has decreed his destiny has given him choice between piety
and evil and he may pursued one of these two paths. Allah has also made it clear to him
that if he adopts piety, he will be entitled to reward as a favour of Allah and if he chooses
and evil path, he will deserve punishment which will be Divine justice.
As for ihsan, it is the gem of sincerity with which the optimum standard of faith and Islam
is demonstrated through worship of Allah. It draws the creature nearer to Allah in a perfect
way and makes him peerlessly subservient to Him. The prescription to achieve that to
worship Allah as though the eyes see Him. This will create maximum humility and a sense
of hope and fear to the highest degree while one worships Allah. A person's worship will
attain the degree of true worship and he will achieve its basic objective. This is called 'true
ihsan.' The Sufis term it as 'observation and immersion, or 'beholding and absorption,' This
is the highest degree of worship which it is not easy to attain. Hence, a comparatively
easier method is to: imagine that you are before Allah whom you worship and though you
cannot see him. He does see you and even this attitude will create in you humbleness and
an awareness to a great extent. This is to what the Hadith calls and it is the secondary
degree of ihsan.
The Hadith also mentions the four obligatory duties that a Muslim and a Mu'min is called
upon to observe. Salah and fasting are two bodily forms of worship that every sane and
adult Muslim is bound to discharge, both male and female. They will offer the salah five
times a day and fast in the month of Ramadan. The other two forms of worship are zakah
and Hajj. They are monetary worships and only those Mumins and Muslims are bound to
do them who have he capability to spend that much inoney Zakah is due from a sahib
nisab and Hajj requires of him to meet al expenses of the necessities of life and leave behind
for his family enough to sustain them during his absence and expenses for his journey.
Evangel and the word Injil in the Quran and the aHadith is used for Allah's revelations to Prophet
Easalle. Recently, it is applied to the New Testament. (Qanus ul Alfaz ul Islamiyah)

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When other such conditions are met, the difficulties and arduous nature of the journey do
not excuse anyone from discharging this obligation.
Some portents of the Last Hour are mentioned. When these show themselves, the end of
this universe is very near. The first sign can be interpreted in two ways. Men will have
female slaves and they will beget their children who will grow to be rich and powerful to
such an extent that they would unknowingly buy their own mothers as their female
slaves. Or, the society will go wayward so for as to commit adultery openly. Illicit
children will grow and unknowingly employ their mothers as their servants, not
recognizing their fathers and mothers. The next sign is of the poor rising to govern and
own large mansions. The nobles and the civilized would be in difficult straits. Injustice
would prevail. Deception and plunder would turn the tables on the well-bred and raise
the uncivilized to heights and they would ridicule the former. Allamah Tibi atlar, said,
"When such a revolution comes as blinds children who become masters of parents, and
the downtrodden take the place of the nobles then know that the universe is in for a
revolution called qiyamah (end of the worlds)."
In short, this Hadith speaks of the basic things of the Shariah and religion. Faith is defined
as a set of beliefs and ideas on knowing and accepting which a person enters the told of
Islam and becomes a believer -mumin. Islam is defined as a set of responsibilities or
obligations placed on a mumin discharging which brings him to Islam as a Muslim. Then
ihsan is explained as sincerity. This is the condition to which a person arrives after a
concentration of Allah on following a correct belief and ideas and abiding by Shari'ah. He
then gains nearness to His creator. All these three things are interlinked and inseparable.
Nearness to Allah is possible only on abiding by His commands and the guidance of His
Messenger which, in turn, can be achieved by being fully attentive to Allah. This is reliable
only after correcting one's ideas and beliefs. To be attentive to Allah one will have to
Endeavour and make dhikr and supplications.
FIVE BASIC THINGS
(٢) وَعَنَ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بُنِىَ الْإِسْلَامُ عَلَى خَمْسٍ شَهَادَةٍ أَنْ لَّ إِلهَ
إِلَّ اللَّهُ وَأَّ مُحَتَّدًا عَبْدُهُ وَرَسُوْلُهُ وَ إِقَامِ الضَّلوةِ وَإِيْتَاءِ الزَّكَاةِ وَالْحُجِّ وَصَوْمِ رَمَضَانَ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger 1 رضى الله عنه Sayyidiuna Ibn Umar .4
said, "Islam is built on five (things): (i) The testimony that there is no God but
Allah and that Muhammad is His slave and His Messenger; (ii) Establishing the
salah; (iii) Payment of the zakah; (iv) Performing the Hajj and (v) Fasting (in the
month) of Ramadan."2
COMMENTARY: Islam is compared with an edifice. A high-rise imposing building can
stand only on strong foundation pillars, Thus, Islam has five pillars without which no one
can sustain his Islam. They are belief in monotheism, messenger ship, observing salah,
zakah, Hajj and fasting. After that a building is beautified and a person's Islam may be .
adorned with deeds called the wajib and mustahab (recommended) which are not
He was the son of the second Caliph Umar ualso, ibn Khattab. He was born one year before the
year of Prophet hood in Makkah. He died in 73 or 74 AH.
2
Bukhari # 8, Muslim # 21-16, Nasa'i # 5001, Trimidhi # 2618, Musnad Ahmad 2-26

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mentioned in the Hadith because it deals only with the basics.
BRANCHES OF FAITH
(٥) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْإِيْمَار؛ُ بِضْعُ وَسَبْعُوْنَ شُعْبَةٌ فَأَفْضَلُهَا
قَوْلُ لَا إِلهَ إِلَّ اللَّهُ وَأَدْنَاهَا إِمَاطَةُ الْآَذِى عَنِ الَّرِيْقِ وَالْحْيَاءُ شُعْبَةٌ مِنَ الْإِيمَانِ - (متفق عليه)
5.
صلى الله عليه وسلم 1narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah
said, "Faith has some more than seventy branches. The most excellent of them is the
confirmation that there is no God but Allah, and the humblest of them is to remove
a hurdle from the path. And haya (modesty) is a branch of faith."2
COMMENTARY: This Hadith mentions the number of branches or departments of Islam.
Some aHadith describe them in detail.
The first thing is basic that there is on one worthy of worship other than Allah, the Eternal
and only He is the ever living while everything in the universe will perish. In the same
way, a correct belief is essential about Allah's Messengers, Books and angels. They are truly
there, and belief in the hereafter and the evil will be punished in their graves while the
pious will be rewarded. The day of resurrection will come and reckoning will take place.
Deeds will be weighed in the scales. Those whose good deeds outweigh will be handed
over their records in their right hands to be admitted to paradise. Those whose bad deeds
are many will be given their records in their left hands. Everyone will have to pass over the
sirat (a narrow, difficult bridge). The righteous believer will now be able to see Allah. The
sinners will be consigned to hell. The dwellers of paradise and hell will live in their
respective places forever.
It is one of the branches of faith that one must continue to turn to Allah and love him. If he
loves or hates anyone then that must be only for Allah's sake. He must love the Prophet
ytle an dearly and respect him deeply. Love for him must be shown by obeying him and
following his guidance, and disseminating his teachings. Love for Allah and His Messenger
the as he must dominate all other things and even close relationship should have no
significance before them. Obedience to Allah's and His Messenger's commands is a sign of
love of them. On the other hand, disobedience to them shows lack of love for them and we
seek refuge in Allah such a conduct.
Another branch of faith is that one should do every deed merely for Allah's pleasure not to
show off or to gain a name or a worldly benefit. Hypocrisy and ostentation detract from the
beauty and perfection of a deed.
A believer's heart should be fearful of Allah always and hopeful of His favours and
mercy! If he happens to fulter and commits a sin then he must repent forthwith and
refrain from that sin again. He must fear Allah's punishment and hope for His favours
and grace for his pious deeds. It is a demand of faith that when a sin is committed
intentionally or un intentionally, one must repent sincerely and be ashamed one's
conduct and seek Allah's forgiveness.
1
His name was Abdur Rahman ibn Sakhr. He died in 57 or 58 AH in Madinah.
2
Muslim # 58-35, Bukhari # 9 (the former has sixty instead of seventy and the latter is without the
most excellent ... path). Tirmidhi # 2623, Abu Dawud # 4676, Nasa'i # 5005, Ibn Majah # 57, Musnad
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One must thank Allah for His blessings. If Allah bestows children then he must observe
their aqiqah promptly. If one of them marries then he must throw a valima (wedding feast
from a bridegroom). If his child completes memorizing the Quran or reciting it thoroughly
from first to the end then he must express happiness and delight. If Allah has granted him
wealth then he must pay the zakah due on it and pay the sadaqah ul fitr on eed day.
Faith demands that one must honour one's promise. When a person i's. affected, he must
exercise patience and endure every kind of hardship he might face in discharging his
obligations. He must steer clear of sins and he pleased with Allah's will and decree. He
must place trust in Allah, respect his elders and have compassion on the youngsters. He
should refrain from arrogance and adopt humbleness.
The beauty of Islam and perfection of faith calls upon him to continue to chant the kalimah
tayyibah and Shahadah, recite Quran and if he is unlearned then he must acquire
knowledge from the scholars but if he is learned then he must impart knowledge to the
illiterate. He must preserve in seeking Allah's help in achieving his objectives.
The branches of faith include offering fard and optional salah, fasting the prescribed and
the voluntary, covering oneself, giving charity. Setting slaves free, performing Hajj and
umra, engaging in supererogatory worship, emigrating from enemy's territory and form
places where indecency is practiced, refraining from innovation and indecency, giving
rights of others, being dutiful to parents, raising one's children in accordance with Shari'ah
being kind to the subordinates, obeying one's superiors provided they do not command
against Islam, being just with others, reconciling two quarreling people, fighting against
enemies of Islam propagating and enjoying piety, forbidding evil, observing the prescribed
punishments, engaging in jihad against enemies of Allah with weapons, pen or tongue to
the best of one's ability, guarding the frontiers of Islamic states, being kind to neighbours,
earning lawful wealth, spreading the salaam, avoiding extravagance, responding to the
sneezer, abstaining from vain play and prank, keeping away from inconveniencing others,
removing obstructions from the through fares and soon. A person must keep oneself clean
from everything that distracts other from Allah's path.
These things are from the branches of faith. If anyone lacks them then his faith is imperfect.
He must pray to Allah to help absorb these things.
MEANING OF MUMIN & MUSLIM
(*) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُوَْ مِنْ
لِسَانِهِ وَيَدِ وَالْمُهَاجِرُ مَنْ هَجَرَمَا تَّى اللَّهُ عَنْهُ هُذَا لَفْظُ الْبُخَارِيِّ وَلِمُسْلِمٍ قَالَ إِنَّ رَجُلًّا سَأَلَ النَّبِيِّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ أَىُّ الْمُسْلِمِيْنَ خَيْرٌ؟ قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْلِسَانِهِ وَيَدِ؟
صلى اله عليه narrated that Allah's Messenger 1 رضى الله عنه Sayyiduna Abdullah ibn Amr .6
said, "The Muslim is he from whose tongue and hand (other) Muslims are
safe. And, the muhajir is he who gives up everything that Allah has forbidden."
(These are words of Bukhari but those of Muslim are;) A man asked the Prophet
el ano, "Which of the Muslim is the best?" He said, "He from whose tongue
He was a great scholar and a God fearing sahabi. He died I 75AH in Egypt though other dates are
given.
.

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and hand the Muslims are safe."1
COMMENTARY: The first part of the Hadith suggest that a believer and Muslim is not one
who merely recites the Kalimah and performs some specified deeds Rather, Islam requires
its adherents to preserve the prescribed beliefs and deeds and also to respect human
values. He should be a demonstration of peace, love and compassion. People should not
fear him but take him to be their sympathizer and well-wisher. They should be able to trust
him in all their affairs. Although the Hadith mentions only hand and tongue, everything
that can cause hurt is meant here.
While muhajir is one who forsakes his native land to emigrate to the land of Islam, this
Hadith tells us that there is another hijrah (emigration) that has a perpetual relationship
with life. It is to abandon all those things that Allah has forbidden and to give up
completely base, indecent desires. A chaste life should be adopted.
DEGREE OF LOVE
(٧) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُؤْمِنُ أَحَدُكُمُ حَتَّى أَكُوْنَ أَحَبَّ إِلَيْهِ مِنْ
وَّالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِيْنَ - (متفق عليه)
7. Sayyiduna Anas Au ail (0) ' narrated that Allah's Messenger said, "None of you
believes unless I am dearer to him than his father his children and all mankind.3
COMMENTARY: Love is of two kinds: natural and rational. The former is as between
children and father. It is natural and innate and has nothing to do with intelligence or an
outside influence. Rational love, on the other hand, is not influenced by natural feelings but
is dictated by the intellect or some external need like a patient's craving for medicine or
willingness, to undergo surgery. Some occasions rational love surpasses the most deep
seated natural love. The Hadith calls for the rational love for the Prophet , as the
scholars tell us. But, it should be so strong and so moved by sentiment that it should
overcome the natural love. We may understand it by an example suppose, obedience to the
Prophet's y a guidance is obstructed by love for a blood relative like a father or a
son, so love for the Prophet yla should overrule the natural love for the relative, and
obedience should take precedence. This is a great station and can be achieved only through
selfless sacrifice. This person should have no aim in life other than the pleasure of Allah
and His Messenger ydo. He should not hesitate to kill his father or son if he is among
the disbelievers in a battle in jihad on the side of the Muslims. There have been examples of
this kind of sacrifice in past history.
In short, the Hadith says that perfect faith depends on love of the Messenger ,,and If a Muslim
lacks this degree of faith then he cannot be a perfect Muslim whatever his claims to that.
On hearing this Hadith, Umar ibn Khattab "we also, exclaimed, "O Messenger of Allah you
are dearer to me then everything in the world except my own self." The Prophet ,at
said, "By Him who has my life in His hand, you are still not a perfect believer because this
can be achieved only when I am dearer to you than your life too." The moment he spoke
1
Bukhari # 10, Muslim # 64-40, Abu Dawud # 2481, Nasa'i # 4996, Musnad Ahmad 2-187.
2
Anas ibn Maalik "said so) Ansari was a resident of Madinah. He was 10 years old when his mother
Umm Sulaym bint Mitha presented him to the Prophet ,leable to serve him. He died in 96 AH.
3
Bukhari # 14, Muslim # 69-44, Nasa'i # 5013, Ibn Majah # 67, Masnad Ahmad 3-207.

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these words Umar aus all so, called out, "O Messenger of Allah." Overwhelmed as he was,"
my life is for you! You are dearer to me than my life too!" The Prophet , assured
him, "O Umar, your faith is perfect now."
This is not an isolated case. All the sahabah &sail so, had the some sentiments.
During the Battle of Uhud, as ansar woman lost her husband, father and brother who were
martyred for Islam's cause. This woman was informed and, instead of mourning, her first
question was, "Tell me, By Allah, is my chief, my master, Allah's Messenger , ,le ant
safe? My life be ransomed to him." She was told, "Yes!" she went forward to see him and
on seeing him remarked, كل مصيبة بعدكجلل (All anxiety is easily overcome with you here).
A man met him and said, "C Messenger of Allah, you are dearer to me than my family
and wealth. When I remember you I cannot wait till I see you. When I come here, my
eyes are cooled on seeing you. But, now I am worried, for after death you shall be with
the Prophets JIAJe and how shall I see you?" At that moment the verse (69) of surah
an Nisa was revealed:
وَمَنْ يُطِعِ اللَّهَ وَالرَّسُوْلَ فَأُولِتَ مَعَ الَّذِيْنَ آَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيْنَ وَالصِّدِّيقِيْنَ وَالشُّهَدَآءِ وَالصَّالِيْنَّ
وَحَسُنَ أُولَئِكَ رَفِيْقًا- (النساء٢٩)
And whosoever obeys Allah and the Messenger, they are with those whom Allah
has blessed - of the Prophets and the truthful, and the martyrs, and the righteous,
and an excellent company are they!
The Prophet ylato conveyed to him these tidings.
Abdullah ibn Zayd ibn Abd Rabbih aus atl so) was known as the sahih adhan (one associated
with adhan). He was attending to his garden when his son came and announced to him the
sad news of the Prophet's صلى الله عليه وسلم death. This lover of the Prophet صلى الله عليه وسلم could not
endure the news, Grieved, he raised his hands high and prayed beseechingly, "O Allah,
deprive me of the blessings of sight so that these eyes that were brightened with the sight
of the Prophet (yle and may not now see anyone else." (Tarjumah sunnah)
These examples demonstrate that the noble sahabah aus also had the some degree of
love for the Prophet as this Hadith demands. Thus the Muslims who wish to keep their
faith safe and Islam strong must fill their hearts with a deep love for the Prophet la
. They must abide by his teachings. The standards of love for me lies in abiding by
Shariah and following him. That is the means of deliverance. Anyone who fails to
observe this seems to show that he does not love the Prophet ,a . We seek refuge
in Allah from such thought.
SWEETNESS OF FAITH
(٨) وعَنَهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثْ مَنْ كُنَّ فِيْهِ وَجَدَ بِهِنَّ حَلَاوَةَ الْأِيْمَانْ مَنْ
كارت اللّهُ وَرَسُوْلُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا وَمَنْ أَحَبَّ عَبْدًا لَّا يُحِبُّهُ إِلَّ لِلّهِ وَ مَنْ تَّكْرَهُ آَنْ يَّهُوْدَفِى الُْغْرِ
بَعْدَ أَنْ أَنْقَذَهُ اللهُ مِنْهُ كَمَا يَكْرَهُ أَنْ يُلْفِى فِي النَّارِ - (متفق عليه)
8. Sayyiduna Anas رضى الله عنه also narrated that Allah Messenger صلى الله عليه وسلم said,
"There are three things which if they are in anyone, he will find the sweetness of

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faith because of them; (1) He to whom Allah and His Messenger are dearer than all
else besides them, (ii) he who loves another only because of his love of Allah, and
(iii) he who hates to return to disbelief after Allah has brought him out of it just as
he hates to be cast into the fire."1
COMMENTARY: Perfect faith demands of the faithful that his heart should be full to the
brim with love for Allah and His Messenger ya + so that the rest of the whole world is
nothing before them.
A believer loves or detests anyone only for the pleasure of Allah. Each of his deeds is for Allah.
Faith and Islam should drive out of his heart even the thought of disbelief and polytheism.
These are the three things that are found in the possessor of faith who alone deserves
reward for that.
THE FLAVOUR OF FAITH
(٩) وَعَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاقَ طَعْمَ الْإِيْمَانٍ مَنْ
رَضِىّ بِاللُّهِرَبَّا قَ بِالْإِسْلَامِ دِيْنًا قَ بِمُحَمَّدٍ رَسُؤْلًّا - (رواه مسلم)
9. Sayyidina Abbas ibn Abdul Muttalib atlas, 2 narrated that Allah's Messenger go
+le said, "He has tasted the flavour of faith who is pleased with Allah as Lord,
with Islam as religion and with Muhammad (,ledo as a Messenger."3
COMMENTARY: Our mind and heart should not be burdened with an inkling of pressure,
a hint of uneasiness, an iota of doubt, or a semblance of unwillingness concerning our
belief and conviction that Allah is the Lord, Muhammad , a is the Messenger and
Prophet, and Islam and Shari'ah are true. Outwardly as well as inwardly we must be well-
pleased and at peace as though on receiving a precious possession.
(١٠) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالَّذِى نَفْسُ مُحَتٍَّ بِدِم لَّا يَسْمَعُ بيِ أَحَدْ مِنُ
هذِهِ الْأُتَّةِ يَهُؤْدِىٌّ وَلَا نَصْرَانِيْ ثُقَّ يَهُوْتُ وَلَمْ يُؤْمِنْ بِالَّذِى أُرْسِلْتُ بِهِ إِلَّا كَانَ مِنْ أَصْحَابِ النَّارِ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .10
said, "By Him in whose hand is the soul of Muhammad, every one of this people -
whether a Jew or a Christian - who hears of me but dies without believing in that
with which I am sent, will be one of the dwellers of the fire."4
COMMENTARY: Islam is a universal religion and a universal law that everyone in the
world must obey similarly, the mission of the Prophet of Islam , and is a universal and
international message for every age and every people without exception. Hence, it is
equally fard on everyone to believe and to abide by his Shari'ah(Divine law).
This Hadith mentions the Jews and Christians who had received Divine Book and were
expected to embrace Islam and obey the last Messenger, . Given that, how can
they who had no heavenly book hope to gain deliverance without believing in the last
1
Bukhari # 16, Muslim # 67-43, Tirmidhi # 2633, Nasa'i # 4988, Ibn Majah # 4033, Musnad Ahmad 3-172.
2 He was the Prophet's alugadoall to paternal uncle. He died on Friday 12th Rajab 32 AH.
3 Muslim # 5634, Trimidhi # 2632, Musnad Ahmad 1-208
4 Muslim # 240-153

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? صلى الله عليه وسلم Messenger
Moreover, the Jews and Christians claimed that as believers in revealed Books, they had
received salvation and had no need to embrace Islam. This Hadith rejects their claim. It
asserts that all previous Shari'ah stand abrogated and everyone has to believe in Islam, the
last and final religion.
RECIPIENTS OF DUAL REWARD
(١١) وَعَنْ أَبِيْ مُؤْمَى الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةٌ لَّهُمْ أَجْرَانٍ رَجُلْ مِنْ
أَهْلِ الْكِتْبٍ أُمَنَ نَبِيَّةٍ وَأُمَنَ بِسُحَمَّدٍ وَالْعَبْدُ الْمَمْلُوْكُ إِذَا أَذْى حَقّى اللَّهِ وَحَقَّ مَوَالِيْهِ وَرَجُلْ كَانَتُ عِنْدَهُ
آمَةٌ يَطَأْهَا فَأَذَّبَهَا فَأَحْسَنَ تَأْدِيْتَهَا وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيُمَهَا ثُمَّ أَعْتَقَّهَا فَتَزَّوَجَهَا فَلَهُ أَجْرَانٍ - (متفق عليه)
11. Sayyidina Abu Musa al Ash'ary 1 narrated Allah's Messenger , à said,
"Three people will get a dual reward: a member of the peoples of the Book who
believed in his Prophet and believes in Muhammad (too), a slave who gives the
rights of Allah and the rights of his master; and a man who has a female slave with
whom he has sexual intercourse, gives her a good training and teaches her excellent
manners after which he sets her free and marries her. So, he has two rewards."2
COMMENTARY: These three persons will earn a two fold reward. The first category of the
peoples of the Book believed and followed their Prophets sincerely till the coming of
Prophet Muhammad ,that when they had no hesitation in switching over to him, so,
they get two rewards. We must observe that of all religions, Islam is based on 'accepting'
not 'rejecting' It does not belittle any Prophet and confirms all heavenly books and all
Messengers of Allah. In contrast, every other religion requires its adherents to reject all
religions other than itself. Islam makes it binding on its followers to confirm that all the
Messengers sent by Allah were charged to guide their peoples.
The Hadith also says that the previous belief of those people will not go in rain. They will
get that reward and then a reward for submission to Islam. If they do not embrace Islam
then not only will they suffer perpetual punishment for disbelief but their previous belief
will go in vain. They will get no reward for that too.
As for the slave, Islam requires a slave to be faithful and dutiful to his master. He gets a reward
twice over for obedience and loyalty to his master and for abiding by Allah's commands.
The third man raises a female slave to the level of the honourable women of the society. He
fulfils the demands of society as well as of Islam, and qualifies for two rewards.
Shaykh Abdul Haq Muhaddith Dahlawi atl'ar, said that the dual reward means, 'every deed
will get a reward double of what others get for the same deed. If anyone gets ten rewards
for any deed, these persons will earn twenty."
BATTLE AGAINST DISBELIEVERS
(١٢) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوًا
آْ لَآ إِلهَ إِلَّ اللّهُ وَأَثَّ مُحَتَّدًّا تَّسُولُ اللَّهِوَيُقِيِّمُوْا القَّلَوةَّ وَيُؤْتُوا الزَّكْوَةَ فَإِذَا فَعَلُوا ذَلِكَ عَصَّمُوْا مِنِّى
He first emigrated to Ethiopia. He died in Dhul Hijjah 44 AH in Makkah.
2 Bukhari # 97, Muslim # 241-154, Tirmidhi # 119, Nasa'i # 3344, Ibn Majah # 1956, Musnad Ahmad 4-
402, Darani # 2244

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دِمَآءَهُمْ وَأَهْوَ الَّهُ إِلَّ بِحِقِ الْإِسْلَامِ وَحِسَابُهُمْ عَلَى اللَّهِ مُتَّقَبْ عَلَيْهِ) إِلَّ ◌َّ مُسْلِهًّا لَمْ يَذْكُرُ إِلَّ يِّقِّ الْإِسْلَامِ
12. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "I
have been commanded to fight people till they testify that there is no God but
Allah and that Muhammad is Allah's Messenger they establish the salah and pay
the zakah. Thus, if they do that, they have my protection for their lives and
property, except for the rights of Islam and their reckoning is with Allah." The
version in Muslim does not mention' 'except for the rights of Islam."1
COMMENTARY: Allah is the Owner and king of this world and the universe. Hence, the
inhabitants of His creation are bound to obey Him and His Messenger ,. Allah's
Messenger ytl & were deputed to enforce His commands. No one how rebels against
Allah's Commands should be allowed to live on His land. No one should be permitted to
cause dissension in the (Islamic) land. Those who refuse to submit to Allah's sovereignty
should be proceeded against as any government does under its constitution. The Prophet
the à he says here that he is commanded to fight the enemies of Islam till they cease to
rebel and antagonize, and obtain rights to reside in our (Islamic) society. One way they can
get these rights is to give up disbelief and opposition and adopt Islam sincerely proving
this with their deeds. Another choice (as mentioned elsewhere) is that they should declare
their willingness to reside in the Islamic territory as obedient peace loving citizens by
paying the jizyah which ensures them social protection.
In either case -becoming Muslims or paying the jizyah, protection of life and property
rests with the Islamic state according to Islamic laws. However the laws of the state
will be applied as to everyone, Muslim or dhimmi disbeliever, like laws of retaliation,
prescribed punishment etc.
The Shari'ah enforces its laws on the apparent. The true, unseen condition is known only to
Allah who will judge in the hereafter.
The Hadith is evidence that the repentance of the atheists and unbelievers is accepted. If
they repent then they should not be punished. However, opinions differ on this issue and if
a person who had uttered atheistic words repents only to save himself from punishment
then his repentance will not be accepted.
MUSLIM DEFINED
(١٣) وَعَنْ أَنَّسٍ أَنَّهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَى صَلوتَنَا وَاسْتَقْبَلَ قِبْلَتَنَّا وَاَكَلَ
ذَّبِيُحَتَنَا فَذُلِكَ الْمُسْلِمُ الَّذِى لَهُ ذِقَّةُ اللَّهِ وَذِمَّةُ رَسُوْلِهِ فَلَا تُخْفُوا اللهَ فيِ زِمَّتِهِ- (رواه البخارى)
13. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who offers the salah as we do, turns to our qiblah and eats what we slaughter is a
Muslim under the protection of Allah and His Messenger. So do not betray Allah
by overriding His protection."2
COMMENTARY: While faith truly is a confirmation within the heart, it is an inward
1 Bukhari # 25, Muslim # 36-22, Tirmidhi # 2615, Abu Dawud # 26 41, Nasa'i # 3973, Ibn Majah # 71,
Musnad Ahmad 2-354, Darami # 2446, However, the four have not transmitted from Ibn Umar ly-
.رضى الله عنه and Anas رضى الله عنه but from Abu Hurayrah عليه وسلم
2 Bukhari # 391, Nasa'i # 4997, as for as the words, (he) is a Muslim.

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condition. So, too, the oral declaration is significant. But, distinctions between any two
religions lies in their symbols. The symbols of Islam are mentioned in this Hadith and are
more practical than those of other religions. If the peoples of the Book adopt our symbols,
observing our form of salah facing our qiblah and eating our dhabihah (sacrifice), that
would be clear evidence of their acceptance of our religion. Such a person is a Muslim and
enters into a pact with Allah and His Messenger who take responsibility to protect him.
Muslims must not harass or scare him else they would be violating Allah's pact which is
tantamount to putting the blame on Allah.
DEEDS THAT LEAD TO PARADISE
(١٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ أَتْ أَغْرَائِيْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ ذَلَّنِيْ عَلَى عَمَلٍ إِذَا عَمِلْتُهُ دَخَلْتُ
الْجِنَّةَ فَقَالَ تَعْبُدُ اللَّهَ وَلَّا تُشْرِكُ بِهِ شَيْئًا وَتُقِيُّهُ الضَّلْوَةَ الْمَكْتُوْبَةَّ وَتُؤَّدِى الزَّكوَةَ الْمَفْرُوْضَةَ وَتَهُوُمُ
. رَمَضَّاتَ قَالَ وَالَّذِى نَفْسِىِ بِيِّدِهِ لَا أَزِيْدُ عَلَى هذَا شَيْئًا وَلَا أَنْقُصُ مِنْهُ فَلَمَّا وَلّى قَالَ النَِّيُّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ مَنْ سَرَّةٌ أَنْ يَّنْتُظُرَ إلى رَجُلٍ مِنْ أَهْلِ الْجَنَّةِ فَلْيَنْظُرُ إلى هذَا - (متفق عليه)
14. Sayyiduna Abu Hurayrah &tablo> narrated that a villager met the Prophet at
+ and requested him to guide him to a deed on doing which he would enter
paradise. The Prophet , that said, "Worship Allah alone and associate not
anything with Him, establish the prescribe salah, pay the obligatory zakah and fast
during (the month of) Ramadan. "The villager submitted. "By Him in whose hand
is my soul, I shall neither add to it nor decrease from it." When he departed, the
Prophet Lytle a said, "He to whom it pleases to look at a dweller of paradise must
look at this man."1
COMMENTARY: The Prophet , a did not mention the testimonies because the
villager was already a Muslim. Besides, everyone knows that the testimonies are essential
like other basic things.
Moreover, when he put the question perhaps only these three things were made fard
(obligatory) and the remaining might have been prescribed later on. He was strong in faith
so he did not waiver and assured the Prophet , à that he would not add to his
question and not fail to do anything from what the comprehensive answer made clear to
him. The Prophet yla recognizes in him the sincerity and gave tidings that he was to
be a man of paradise.
PERFECT FAITH
(١٥) وَعَنْ سُفْيَّاتَ بْنِ عَبْدِ اللّهِ القَّقَفِي قَالَ قُلْتُ يَا رَسُولَ اللّهِ قُلُ إِىُ فِى الْإِسْلَامِ قَوْلَّا لَا أَسْتَالُ عَنْهُ
أَحَدًّا بَعْدَكَ وَفِيْ رِوَايَةٍ غَيْرَكَ قَالَ قُلْ أُمَنْكُ بِاللّهِثُتَّ اسْتَقِمُ- (رواه مسلمـ)
15. Sayyiduna Sufyan ibn Abdullah Thaqafi accabl so) 2 narrated that he requested, "O
Messenger of Allah, teach me a word about Islam that I shall have no need to ask
anyone about it after you."
According to another version:" ....... other than you." He said, "Say, 'I believe in
Bukhari # 1397, Muslim # 15-14
2
His Kunyah was Abu Umar.

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Allah,' then stick to it."1
COMMENTARY: Apart from the theoretical aspect of believe with the testimonies, there is
the practical demonstration with deeds to corroborate the oral testimonies. These should not
be fleeting affairs but one should remain firm on them all the time, every moment of life.
THE OBLIGATIONS IMPOSED BY ISLAM
(١٢) وَعَنْ طَلْحَةَ بْنِ عُبَيْدِ اللهِ قَالَ جَآءَ رَجُلْ إِلَى رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَهْلٍ تَجُدٍ ثَائِرَ
الرَّأْسِ نَسْمَعُ دَوِيَّ صَوْتِهِ وَلَّا نَفْقَهُ مَا يَقُولُ حَتَّى دَنَا مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَإِذَا هُوَ يَسْأَلُ عَنِ
الْإِسْلَامِ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَمْسُ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ فَقَالَ هَلْ عَلَّىَّ غَيْرُ هُنَّ فَقَالَ
لَا إِلَّ اَنْ تَطَوَّءَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَصِيَّامُ شَهْرٍ رَمَضَانَ فَقَالَ هَلْ عَلَىَّ غَيْرُ، قَالَ لَا إِلَّا
أَنْ تَطَوَّءَ قَالَ وَذَكَّرَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الزَّكَوَةَ فَقَالَ هَلْ عَلَىَّ غَيْرُهَا فَقَالَ لَا إِلَّ أَكْ
تَطَوََّ قَالَ فَأَذْبَرَ الرَّجُلُ وَهُوَ يَقُوْلُ وَاللَّهِ لَا أَزِيْدُ عَلَى هَذَا وَلَّا أَنْقُصُ مِنْهُ فِقَالَ رَسُوْلُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ أَفْلَحَ الرَّجُلُ إِنْ صَدَقَ- (متفق عليه)
16. Sayyiduna Talhah ibn Ubaydullah catl go) 2 narrated that a man of Najd came to
Allah's Messenger , a He had unkempt hair and they could hear his voice
without being able to grasp what he said till he was nearer to Allah's Messenger
صلى الله عليه وسلم They found that he was asking about Islam. Allah's Messenger الله عليه وسلم
said, "Five salah during the day and night." He asked, "Is there on me anything
besides that?" He said "No, unless upon offer the supererogatory." Then Allah's
Messenger yle at added, "And the fasts in the month of Ramadan." He asked,
"Is there on me anything besides that?" He said, "No, unless you fast the optional."
(The narrator went on to say) Then Allah's Messenger , an - mentioned zakah
and he asked if he had to pay anything besides that and he said, "No unless you
give voluntarily." The man then turned to depart, saying, "By Allah, I will not add
to it anything and not decrease from it anything." So, Allah's Messenger a
said, "The man has gained success, if he speaks the truth." 3
COMMENTARY: Either only these duties were prescribed till that time when the man
arrived or he was an envoy of his tribe. This is why he asserted that he would neither add
to, nor deduct from the obligations enumerated to Him.
THE PREACHER'S DUTY
(١٧) وَعَنِ ابْنِ عَبَّاسِ قَالَ إِثَّ وَفْدَ عَبْدِ الْقَيْسِ لَّمَّا آتَوُا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رَسُولُ اللَّهِ صَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ مَنِ الْقَوْمُ أَوْ مَنِ الْوَفْدُ قَالُوا رَبِيْعَةُ قَالَ مَرْحَبًا بِالْقَوْمِ أَوْ بِالْوَفْدِ غَيْرَ خَزَايَا وَلَّا نَدَافى
Muslim # 26-38, Tirmidhi with different wordings # 2418, Ibn Majah # 3972, Musnad Ahmad 3-413.
2 His Kunyah was Abu Muhammad Qurayshi Taymi and his title was Talhah al Khayr. He died in 36
AH at the age of 64 years.
3 Bukhari # 46, Muslim # 8-11, Abu Dawud # 391.Nasa'i # 458, Muwatta Maalik # 9k, Darami # 1578,
Musnad Ahmad 1-162.

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قَالُوا يَا رَسُولَ اللَّهِإِنَّا لَّا تَسْتَطِيْهُ أَجْ تَأْتِيَتَ إِلَّ فِي الشَّهْرِ الْحَرَامِ وَبَيْنَنَا وَكَيْنَكَ هذَا الْحُّ مِنْ كُفَّارٍ
مُضَّرَ فَمُرْنَا بِأَهْرٍ فَضْلٍ ثُخْبِرُ بِهِ مَنْ وَرَآئْنَا وَتَدْخُلُ بِهِ الْجِنَّةَّ وَسَأَلُوُهُ عَنِ الْأَشْرِبَةِ فَأَمَرَهُمْ بَارُبَعْ وَنَّمَا هُمْ
عَنْ أَرْبَعْ أَمَرَهُمْ بِالْإِيْمَانٍ بِاللُّهِ وَحْدَهُ قَالَ أَتَدُرُونَ مَا الْإِيْمَانُ بِاللّهِ وَحْدَهُ قَالُوا اللَّهُ وَرَسُوْلُهُ
أَعْلَمُ قَالَ شَهَادَةُ أَ لَا إِلهَ إِلَّ اللّهُ وَاَكَ مُحَتَّدًا تَّسُولُ اللَّهِ وَ إِقَامُ الشَّلوةِ وَإِئْتَاءِ الزَّكْوَةِ وَ صِيَّاهُ
رَمَضَّانَ وَآَنْ تُعْطُوا مِنَّ الْمَخْتَمِ الْخُمْسَ وَتََّاهُمُ عَنْ أَرْبَعْ عَنِ الْحُنْتَمِ والدُّبَّآءِ وَالنَّقِيْرِ وَالْمُزَقَّتِ وَقَالَ
احْفَظُوْ مُنَّ وَاخْبِرُوا بِهِنَّ مَنْ وَرَآتُُُ - (متفق عليه ولفظه للبخارى)
17. Sayyiduna Ibn Abbas us at) (so) narrated that when the deputation of Abd al
Qays came to the Prophet y d + he asked, "what deputation is it?" The shabah
que atl (> said, "Rabi'ah." He said, "Welcome to the people!" - or "the deputation!
Neither shall you be disgraced nor shall you regret (in this life or the next)." They
submitted, "O Messenger of Allah, we are unable to come to you except in these
sacred months (when fighting is tabooed) because between us and you lies the
tribe disbelievers, the Mudar. So, teach us the commands that differentiate
(between truth and falsehood) that we might inform those whom we have left
behind and that we might enter paradise thereby." And they asked about the
vessels.1 That they could use. He commanded them to observe four things and
forbade them four things. He instructed them to believe in Allah alone, asking
"Do you know what believe in Allah implies?" They said, "Allah and His
Messenger know best." He said, "(It is the) testimony that there is no God but
Allah and that Muhammad is Allah's Messenger, observance of the salah,
payment of the zakah and fasting in Ramadan, and that you should pay one-fifth
of the booty." And he forbade them four things (vessels); al-hantam, ad-dubba,
an-naqqir and al-muzaffat. He exhorted them to remember all that and to inform
those whom they had left behind (all these instructions)2
COMMENTARY: Deputations came to Madinah from distant lands as the message of Islam
spread. They learnt from the Prophet , that and returned to their tribes with the
message. The deputation of Abd Qays was one such and it was named after its chief. They
were residents of Bahrain and had met the Prophet ya first before the conquest of
Makkah in 5AH when their number was 13 or 14. The second time they came in 8 AH or
9AH and were forty men. Their mosque had the distinction of being the first, after the
Masjis Nabawi, to observe the Friday salah. Bukhari has the narration.
أوَّلُ جُمْعَةٍ جَمَعَتُ بَعَدَ جُمْعَةٍ فِيْ مَسْجِدٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ فِيْ مَسْجِدٍ عَبْدِ الْقَيْسِ بِجَوانِيٍّ
مِنَ الْبَحْرَيْنِ
"The first Friday after the Friday in the mosque of Allah's Messenger Lyckas . was
This is as in Mazahir ul Haq but Bukhari has 'drinks' instead of vessels. These were pitchers in
which wine, etc, were prepared.
2 Bukhari # 5, Muslim # 24-17, Al-hantam was a greenish wine pitcher glazed as dubba was a guard,
annaqqir a hollowed stump of a palm tree and al-Muzaffat al muzaffat a container smeared with tar.

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observed in he mosque of Abd Qays in Juwatta in Bahrain."1
The Prophet صلى الله عليه وسلم had informed the sahabah رضى الله عنه beforehand that a delegation was
about to come to them that was the best of all the people of the east. Umar deal soy stood up
to see them and saw thirteen men coming towards them. He conveyed to them the Prophet
yslem tidings and they rushed towards the Prophet (,,la and kissed his hands. They
had left their animals and luggage in a haphazard manner. However, the Amir Abd Qays
was calm. He tied all the animals in an organized manner and changed his clothes before
proceeding in a dignified manner towards the Prophet , and. He was a young man. He
kissed the Prophet's pasaule in the hands. He was an ugly man and he pleaded. "O Messenger of
Allah, a man's dignity lies in his two organs, tongue and heart not his frame," He said, "You
have two characteristics that Allah and His Messenger like. You are sagacious and tolerant."
He asked, "O Messenger of Allah, do I possess these qualities by birth or have I acquired
them? The Prophet duyulan to told him that they were inherent in him.
They had to pass the Mudar who were very aggressive and never let anyone go by
unmolested. So they could only come in the sacred months.
They were taught four things: belief in Allah and His Messenger, salah, fasting and zakah.
Some Muhaddith, have mentioned Hajj too, but Ibn Hajar has called that shaadh (rare).
Later they were asked specifically to pay one-fifth of the spoils of war because they often
engaged in battle.
They were forbidden four kinds of vessels that the Arabs used to prepare and store wine.
Wine was forbidden so these vessels were disallowed so that any kind of a wrong
impression should be avoided. Later when the prohibition had become clear and wine was
no longer associated with these vessels. Permission was granted to use the vessels.
ISLAM'S COMMANDS
(١٨) وَعَنْ عُبَادَةَ بْنِ الشَّامِتِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَحَوْلَة ◌ِصَابَةٌ مِنْ أَصْحَابِهِ
بَايِعُوْنِ عَلَى أَنْ لَّا تُشْرِكُوْا بِاللّهِ شَيْئًّا وَلَا تَسْرِفُؤْا وَلَا تَزُنُوْا وَلَا تَقْتُلُؤْا أَوْلَادَكُمْ وَلَّا تَأْتُوْا بِبُهْتَالٍ
تَفْتَرُوْنَّهُ بَيْنَ آَيْدِيُكُمْ وَأَزْجُلِكُمْ وَلَا تَعْضُوْا فِيْ مَعْرُوْفٍ فَمَنْ وَفَى مِنْكُمْ فَأَجْرُهُ عَلَى اللّهِ وَمَنْ آَصَابَ مِنْ
ثُلِكَ شَيْئًّا فَكُوْقِبَ بِهِ فِي الدُّنْيَا فَهُوَ كَفَّارَةٌ لَّهُ وَمَنْ أَصَابَ مِنْ ذَلِتَ شَيْئًّا تُؤَّ سَتَرَهُ اللَّهُ عَلَيْهِ فَهُوَ إِلَى اللّهِ
إِنْ شَآءَ عَفَا عَنْهُ وَإِنْ شَاءَ عَاقَّبَهُ فَبَا يَعْنَاهُ عَلَى ذَلِكَ- (متفق عليه)
18. Sayyiduna Ubadah ibn as Samit due dil go) 2 narrated that - while a group of his
companions were sitting by him - Allah's Messenger ,ya said, "five me your
pledge that you will not associate anything with Allah, you will not steal, you will
not commit adultery, you will not kill your children, you will not come up with
slander which you have fabricated yourselves and you will not disobey the
commands (of Shari'ah). So, he of you who fulfils his promise has his reward with
Allah. As for him who commits one of these sins and is punished for that in this
1
Bukhari # 892, 4371
- The ansar sahabi who had participated in the pledges of Aqabah, first and second. He was the
teacher of the ahl us safah. He died at the age of 72 in 43 AH.

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world then that is an atonement for him. But, as for him who commits one of these
sins and Allah conceals it in the world then it is up to Allah - if He wishes He will
forgive him and if he wishes He will punish him (in the hereafter)." So, they
pledged allegiance to him on that. 1
COMMENTARY: Allah may or may not punish a sinner. If he forgives then it is a favour
from Him otherwise it is a dispensation of justice. However, the Mu'tazillah contend that
Allah will punish the sinner definitely and reward the pious. This is not the belief of the ahl
us-sunnah wa al-jama'ah.
PROPHET'S صلى الله عليه وسلم WORDS FOR THE WOMEN
(١٩) وَعَنْ آتِيْ سَعِيْدٍن الْخُدُرِيِّ قَالَ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَصْحَى أَوْ فِطْرٍ إِلَى الْمُصَلّى
فَمََّّ عَلَى النِّسَآءِ فَقَالَ يَا مَعْشَرَ النِّسَآءِ تَصَدَّقْنَ فَإٍِّ أُرِيْتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ فَقُلْنَ وَبِوَ يَا رَسُولَ اللّهِ قَالَ
تُدُّفِرْكَ اللَّعْنَ وَتَكُمُّرُنَّ الْعَشِيْرَ مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ أَوْدِيْنٍ أَذْهَبَ لِّلُتِّ الرَّجُلِ الْحَازِمِ مِنْ
إِحْدَا كُنَّ قُلْنَ وَمَا نُقْضَارُ دِيْنِنَا وَعَقُلِنَا يَا رَسُوْلَ اللَّهِ قَالَ أَلَيْسَ شَهَادَةُ الْمَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الَّجُلِ
قُلْنَ بَلَى قَالَ فَذُلِكَ مِنْ نُقْصَانٍ عَقْلِهَا قَالَ أَلَّيْسَ إِذَا حَاضَتْ لَمْ تُصَلٍّ وَلَمْ تَهُمْ قُلْنَ بَلَى قَالَ فَذْلِكَ مِنْ
نُقْصَانٍ دِئْنِهَا - (متفق عليه)
19.Sayyiduna Abu Sa'eed al-Khudri assatlo, 2 narrated that Allah's Messenger at
the went forth to the place of salah on Eed ul Adha or Eed ul Fitr. He passed by
the women and exhorted them, "O company of women! Give in charity, for I have
seen your majority in hell." They enquired. "Why is that so, O Messenger of
Allah?" He said, "You are given to curse much and you disobey and show
ingratitude to your husbands. I have not seen anyone deficient in intelligence and
religion more able then one of you in making a fool of a wise husband. They asked,
"And what is the deficiency in our religion and our intelligence, O Messenger of
Allah?" He asked, "Is not the testimony of a woman (like that of) half the testimony
of a man?" They said, "Certainly!" He said, "That is the deficiency in her
intelligence." And he asked, "Is it not that when a woman menstruates, she does
not offer salah and does not keep fast?" They said, "Yes of course!" He said, "That
is the deficiency in her religion."3
COMMENTARY: In early Islam, women also attended the congregational salah. They set
in a separate corner and could not hear the sermon, so the Prophet yan went to them
and conveyed to them some teachings of religion.
The Prophet yle at advised them to give charity and to correct certain shortcomings.
The Hadith says that it is very bad to curse anyone. The Shari'ah bids us not to curse any
person by name, even if he is a disbeliever, for, he might embrace Islam before death.
Bukhari # 18, Muslim # 41, Tirmidhi # 1444, Nasa'i # 4205, Musnad Ahmad 5-314,
,
2 His real name was Sadibn Maalik ibn Shayban. He died in 74 Ah at the age of 84
3. Bukhari # 304, Muslim 13-49, Trimidhi # 2422 (from Abu Hurayrah) Ibn Majah # 4003 (from Ibn
(رضى الله عنه Umar

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However, if anyone dies a disbeliever then he may be cursed. Also evil itself may be cursed
and one may make a general unspecified statement 'Curse be on disbelief' or 'disbelievers'.
As for deficiency in their intelligence and their religion, it does not in any way humiliate
them but merely refers to the natural creation. It is a basic inherent difference between men
and women. As for as the human nobility is concerned, men and women are at par.
MISCONDUCT OF MANKIND
(٢٠) وَعَنْ أَبِي هُرَيُرَةَ قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اللّهُ تَعَالِى كَذَّبِ ابْنُ اُدَمَ وَلَُّ يُگُنُ
لَّ ذَلِكَ وَشَتَّمَنِي وَلَمْ يَكُنُ لَّهَ ذَلِكَ فَأَمَّا تَكْذِيبُهُ إِيَّایَ فَقَوْلُهُ لَنْ يُعِيْدَنِ كَمَا بَدَأَنِ وَلَيْسَ آَوَّلُ الخُلْقِّ
.. وَأَنَّا الْأَحَدُ الشَّمَدُ الَّذِىْ لَمْ أَلِدٌ وَلَهُ
بِأَهْوَتَ عَلَّ مِنْ إِعَادَتِهِ وَآَمَا شَتْهُهُ إِيَّىَ فَقَوْلُهُ أَّخَذَّ اللّهُ وَلَدًا ...
أُوْلَدُ وَلَمْ يَكُنْ لِيْ كُفُواً اَحَدْ - (رواه البخارى)
20. Sayyiduna Abu Hurayrah رضى اللهعنه narrated that Allah's Messenger صلى الله عليه وسلم said
that Allah the Exalted say, "The son of Aadam has accused me of falsehood though
it is not proper for him to do so. And he has reviled me though it is not proper for
him to do so. As for his accusation of Me, it is his saying, 'He will not resurrect me
as He created me the first time,' but creating (him) the first time was in no way
easier for me then resurrection him. AS for his reviling me, It is his saying. 'Allah
has taken a son,' While I am the one, Alone, the Independent, the eternally
besought. I beget not nor was I begotten and there is none co-equal with me."1
(٢١) وَفِيْ رِوَايَةِ ابْنِ عَبَّاسٍ وَآَمَا شَتْهُهُ إِيَّاىَ فَقَوْلُهُ لِى وَلَدْ وَسُبْحَانِ أَنْ أَتَّخِذَّ صَاحِبَةً أَوْ وَلَدَّا-
21. And the version of Sayyiduna Ibn Abbas Accabl so, has the words (of Allah): "And
as for his reviling me, (he alleges that) I have a son - (glorified and ) without
blemish am I that I should take a wife or a son." 2
COMMENTARY: People accuse Allah of falsehood because He says in the Qur'an that
every soul will die and will be revived. Those who deny this statement accuse Him of lying
and in this way they also deny His attribute of al-Qadir (the All powerful). One who
creates may also recreate just as man with his limited ability makes something and then
restores it.
The saying 'first time' and 'second time' is merely to make mankind understand in their
outlook. It has nothing to do with Allah who is All. Powerful, and creating is the same
for him always.
Moreover, the Jews and the Christians ascribe to Allah (Sayyidina) Uzayrs Je and
(Sayyiduna) Easa Ja,le as sons. He is far above that and pure without blemish.
DO NOT REVILE TIME
(٢٢) وَعَنْ أَبٍ هُرَيْرَةَّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اللّهُ يُؤْذِيْنِى ابْنُّ أَدَمَ يَسُبُّ الدَّهْرَ
وَأَنَا الذَّهُرُ بِيَدَىَّ الْأَمْرُ أُقَلِّبُ اللَّيْلِ وَالنَّهَارَ - (متفق عليه)
1
Bukhari # 4974, Nasa'i # 2078 (also 2077), Musnad Ahmad 2-317
2 Bukhari # 4482.
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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .22
said, "Allah says, 'The son of Aadam hurts Me when he derides time although I am
time. In my Hand is all authority. I alter night and day."1
COMMENTARY: The illiterate blame time for their anxieties that they bring upon
themselves. They call times as 'bad'. This is very wrong because Allah is the one who
changes time, and night and day rotate at His will. Their rotation is time. If time is blamed
then in fact Allah is questioned.
ALLAH'S PATIENCE
(٢٣) وَعَنْ آتِيْ مُؤْسَى الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَا أَحَدْ أَصْبَرَ عَلَى أَذِىَّ يَسْمَعُه
مِنَّ اللَّهِ يَدْعُوْنَ لَهُ الْوَلَدَ ثُمَّ يُعَافِيْهِمْ وَيَرْزُقُهُمُ - (متفق عليه)
23. Sayyiduna Abu Musa al Ash'ary we also narrated that Allah's Messenger di.
said, "No one is more patient on hearing painful words than Allah the exalted.
They attribute to Him a son yet he gives them security and sustenance."2
COMMENTARY: As it is, no one can hurt Allah - neither by words nor by deeds. He does not
have to endure. Rather, though He can punish, He does not take the disobedient to task but lets
them draw on His provision as the pious do, and both enjoy His mercy and blessings.
MONOTHEISM
(٢٣) وَعَنْ مُعَاذٍ قَالَ كُنْتُ رِدْفَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَلَى حِمَارٍ لَيْسَ بَيْنِي وَ بَيْنَهُ إِلَّ مُؤَخِرَّةُ الرَّحْلِ
فَقَالَ يَا مُعَاذُ هَلْ تَدْرِئْ مَا حَقُّ اللّهِ عَلَى عِبَادِهِ وَمَا حَقُّ الْعِبَادِ عَلَى اللّهِ قُلْتُ اللّهُ وَرَسُوْلُهُ أَعْلَمُ قَالَ فَإِنَّ
حَقَّ اللَّهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوُهُ وَلَّا يُشْرِكُوْا بِهِ شَيْئًا وَحَقُّ الْعِبَادِ عَلَى اللَّهِ آَنْ لَّا يُعَذِّبَ مَنْ لَّا يُشْرِكُ پِه
شَيْئًا فَقُلْتُ يَا رَسُولَ اللهِ أَفَلَا أُبَشِّرُ بِهِ النَّاسَ قَالَ لَا تُبَشِرُهُمْ فَيَتَّكِلُوا- (متفق عليه)
24. Sayyiduna Mu'adh ducati so) 3 narrated: I was the co-rider with the Prophet at.
jAle on a donkey. There was nothing between me and him but the rear part of the
saddle. He said, "O Mu'adh, do you know Allah's right is over his slaves? And what
is the right of the slaves over Allah?" I said, "Allah and His Messenger know best."
He said, "Surely Allah's right over the slaves is that they should worship Him and
not associate with him anything and the right of the slaves over Allah is that he
should not punish one who does not associate anything with Him." I asked, "O
Messenger of Allah, shall I not give glad tidings to the people?" He said, "Do not
give them glad tidings lest they rely on it alone."4
COMMENTARY: The donkeys of Arabia are stronger and speedier than the horses of our
land. A believer in Allah's unity will go to paradise, but he will endure punishment in hell
for his misdeeds before being taken out of it and sent to paradise for ever.
Bukhari # 4826, Muslim # 2-2246, Abu Dawud # 5274, Musnad Ahmad 2-272
2 Bukhari # 6099, Muslim # 49-2803, Musnad Ahmad 4-401.
3 His Kunyah was Abu Rahman. He was an ansari. He died in 18AH at the age of 48 years.
4 Bukhari # 2856, Muslim # 48-30, Tirmidhi # 2652, Ibn Majah # 4296
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RELEASE FROM HELL
(٢٥) وَعَنْ أَنَسٍ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَعَاذْ رَدِيْفُهُ عَلَى الرَّحْلِ قَالَ يَا مُعَاذُ قَالَ لَبَيْكَ يَا
رَسُولَ اللَّهِ وَسَعْدَيْكَ قَالَ يَا مُعَاذُ قَالَ لَبَيْكَ يَا رَسُولَ اللَّهِ وَسَعْدَيْكَ قَالَ يَا مُعَاذُ قَالَ لَبَيْكَ يَا رَسُوْلَ
اللَّهِ وَسَعْدَيْكَ ثَلَأَقًّا قَالَ مَا مِنْ أَحَدٍ يَشْهَدُ أَنْ لَا إِلهَ إِلَّ اللَّهُ وَأَّ مُحَتَّدًا رَّسُوْلُ اللّهِ صِدْقًّا مِنْ قَلْبِهِ
إِلَّا حَتَّمَهُ اللهُ عَلَى النَّارِ قَالَ يَا رَسُولَ اللَّهِ أَفَلَا أُخْبِرُ بِهِ النَّاسَ فَيَسْتَبْشِرُوا قَالَ إِذَا يَتَّكِلُوا فَأَخْبَرَ بِهَا مُعَاذٌ
عِنْدَ مَوْتِهِ تَأَنَّا- (متفق عليه)
-
1
25. Sayyidun Anas رضى الله عنه reported that the Prophet صلى اله عليه وسلم was riding a
donkey and Mu'adh dealles, was the rear man. He said, "O Mu'adh!" He said, "Here
am I, O Messenger of Allah, and at your service!" He said(again),"O Mu'adh!". He
replied, "Here am I, O Messenger of Allah - at your service!" (A third time) he said,
"O Mu'adh!" And he responded, "Here am I, O Messenger of Allah, at your
service!" Having called him thrice, the Prophet ya . said, "No one does testify
that there is no God but Allah and that Muhammad is Allah's Messenger, sincerely
from his heart but Allah forbids the fire to touch him." He said, "O Messenger of
Allah, shall I not inform the people that they may be cheerful (with it)?" He said,
"Then they would rely on it." (Anas رضى الله عنه said) Mu'adh رضى الله عنه disclosed it at the
time of his death fearing the sin (of concealing a Hadith).1
COMMENTARY: The Prophet صلى الله عليه وسلم called Mu'adh رضى اللهعنه repeatedly that he might be
fully attentive to what he might be fully attentive to what he was going to say and might
realize its significance.
He told him that one who testifies to Allah unity and His Prophet's messenger
ship would be safe from the fire of hell provided he abided by the demands of this
testimony. It means observing the duties imposed by the religion and Shari'ah and obeying
the commands of Allah and His Messenger ya . Then, the mercy and favour of Allah
will protect him from the fire. This is why the Prophet , an disallowed Sayyiduna
Mu'adh de atl (so) from disclosing this Hadith to the common men who might then rely on
the tidings and neglect to perform the deeds. If they are neglectful, they would be punished
before they are sent to paradise while the disbelievers would be sent to hell for ever. Those
who believe in Allah's unity and the messengership of Prophet Muhammad , and will
not abide in hell for ever.
DEATH WHILE BELIEVING
(٢٤) وَعَنْ أَبِيْ ذَرٍ قَالَ أَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ ثَوْبٌ أَنْيَضُ وَهُوَ نَائِهْ ثُمَّ أَتَيْتُهُ وَقَدٍ
اسْتَيْقَظَ فَقَالَ مَا مِنْ عَبْدٍ قَالَ لَا إِلهَ إِلَّ اللّهُ ثُؤَّ مَاتَ عَلَى ذَلِكَ إِلَّ دَخَلَ الْجَنَّةَّ قُلْتُ وَإِنْ زَنى وَإِنْ
سَرَّقَّ قَالَ وَإِنْ زَنَى وَإِنْ سَرَقَ قُلْتُ وَإِنْ زَنَى وَإِْ سَرَقَ قَالَ وَإِنْ زَنِّ وَإِنْ سَرَّقَ قُلْتُ
قَابْ ذَّلْ وَاْ سَرَّقَ قَالَ وَإِثْ ذَلَى وَإِثْ سَرِّقَ عَلَى رَغُمِ أَنْفٍ آبيٍ ذَرٍ وَكَاتَ أَبُوْذَرٍ إِذَا حَدَّثَ بِهِذَا
1 Bukhari # 128, Muslim 53-32

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قَالَ وَإِنْ رَغِوَ أَنْفُ أَبٍ ذَرٍ - (متفق عليه)
26. Sayyidina Abu Dharr 1 رضى الله عنه narrated, "I came to the Prophet صلى الله عليه وسلم . He
was sleeping and was covered with a white sheet of cloth. Then I came to him later
and he was awake. He said, "A slave who declares (al yl JI Y) (There is no God but
Allah) and dies with that belief will enter Paradise." I asked, "Even if he commits
adultery and steals?" He affirmed." (Yes,) even if he commits adultery and steals." I
asked again (in surprise), "(He will enter paradise) even if he commits adultery and
steals?" The Prophet ,y,enlo affirmed, "even if commits adultery and steals." Again
(the third time) I asked, "Even if he commits adultery and steals?" He said, "(Yes)
even if he commits adultery and steals though Abu Dharr may find it unpleasant. The
sub-narrator said that whenever Abu Dharr &wall so, narrated this Hadith, he was sure
to conclude with, "Even though Abu Dharr finds it unpleasant." 2
COMMENTARY: Allah's mercy knows no bounds and he may admit to paradise anyone
who commits a grave sin but dies with his heart illuminated with faith. The scholars of
Hadith say, however, that he will first undergo punishment for his sins. The Prophet
, had observed that hardened sinners, who had never obeyed Allah, suddenly repented
and turned over a new leaf to earn Allah's forgiveness.
YARDSTICK FOR DELIVERANCE
(٢٧) وَعَنْ عُبََّدَّةَ بْنِ الصَّامِتِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ شَهِدَاْ لَا إِلهَ إِلَّ اللّهُ وَحْدَهُلَا
شَرِيْكَ لَّهِ وَأَّ مُحَتَّدًا عَبْدُهُ وَرَسُوْلُهُ وَأَتَّ عِيْنِى عَبْدُ اللَّهِ وَرَسُوْلُهُ وَابْنُ أَمَتِهِ وَكَلِمَتُهُ الْقَاهَا إِلى مَرْيَمَ وَرُؤْمُ
مِنْهُ وَالْجَنََّ حُقِّ وَالتَّارَ حَتّى أَدْ خَلَهُ اللّهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ - (متفق عليه)
27. Ubadah ibn as Samit رضى الله عنه narrated that Allah's Messenger صلى اله عليه وسلم said, "If
anyone bears testimony that there is no God but Allah alone who has no partner,
that Muhammad is His servant and messenger, that Easa is Allah's servant and
messenger and son of His servant, His ward that He cast into Maryam and a spirit
from Him, and that paradise is true and hell is true (and real), Allah shall admit him
to paradise in spite of the deeds he had performed."3
COMMENTARY: This Hadith emphasizes that perpetual deliverance depends on beliefs
being correct. Any kind of weakness in deeds may be condoned by Allah.
Faith depends on the conviction that Allah is One, the only God and the Lord. Next, it is
necessary to believe in the messengership of all the messengers beginnings with Prophet
Muhammad's صلى الله عليه وسلم .Apart from him only Prophet Easa عليه السلام is mentioned not only
by way of a symbol but also to reject the motion of the Christians. Neither is he the son of
Allah nor has Allah placed Himself in him, but created him in the womb of (Sayyidah)
Maryam A JaJe. He is called kalimat Allah (Allah's word) because he was created without
a father merely on Allah's saying 'Be'. He is also called RoohAllah (Allah's spirit) not
because he has some part of Allah, or Alah's soul, in him, but because he was able, at
He was jundub ibn Janadah. He embraced Islam in Makkah in the very beginning. He died in 32 AH.
2 Bukhari # 5827, Muslim # 154-94, Musnad Ahmaad 5-166.
3 Bukhari # 3435, Muslim # 46-28, Musnad Ahmad 5-314, Nasa'i in 'Fil Yawn wa layl' p 603 # 1130

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Allah's command, to revive the dead and blow life into birds fashioned out of day. Then
these birds flew into the air.
After that, belief in the hereafter is necessary. If deeds fall short after holding these beliefs
then the Hadith assures the believer of paradise. However, if any shortcomings in
performance of the deeds are not forgiven by Allah's mercy then it will make one liable to
punishment. After the sentence is served, he will be admitted to paradise. The Hadith says
that if anyone's beliefs are correct and he has obeyed the commands then he will go to
paradise directly. If his deeds and obedience are below the marks then he will undergo due
punishment before being sent to paradise. .
PAST SINS ARE ERASED ON EMBRACING ISLAM
(٢٨) وَعَنْ عَمْرِو بْنِ الْعَاصِ قَالَ أَتَيْثُ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ أُبْسُطُ يَمِيْنَكَ فَلِأُبَابِعَكَ
فَبَسَطَ لَهِيُنَّهُ فَقَبَضْتُ يَدِئُ فَقَالَ مَالَكَ يَا عَمْرُ و قُلْتُ أَرَدْتُ أَنْ اشْتَرِطَ قَالَ تَشْتَرِظُ مَاذَا؟ قُلْتُ أَبُ
يُّغْفَرَ لِيْ قَالَ أَمَا عَلِمُتَ يَا عَمُرُ واَّ الْإِسْلامَ يُّهْدِمُ مَا كَانَ قَبْلَهُ وَاَكَ الْهِجْرَةَ تَّقْدِمُ مَاكَاتَ قَبْلَهَا
وَآَّ الْحَُّّ يَهْدِمُ مَا كَانَ قَبْلَهُ رَوَاهُ مُسْلِمْ وَالْحَدِيْقَانِ الْمَروِيٍَّ عَنْ آَبٍ هُرَيْرَةً قَالَ قَالَ اللّهُ تَعَالى
أَنَّا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ وَالْأُخْرُ الْكِبْرِيَاءِ رِدَآئِئْ سَنَدُ كُرُهُمَا فِي بَابِ الرِّيَاءِ وَالْكِبْرِ إِنْ شَاءَ اللّهُ
تعالی
28. Sayyiduna Amir ibn al-Aas cal (so) 1 narrated that he met the Prophet la.
. requested, "Stretch out your right hand that I may pledge allegiance to you."
He stretched out his right hand, but Amr withdrew his hand, so he asked, "What
is it, O Amr?" He said, "I wish to place a condition." The Prophet asked "What
condition?" He said, "That I may be forgiven." Allah's Messenger , 4l &
said, "Do you not know, O Amr, that Islam obliterates whatever was done
before it. Hijrah (emigration) effaces whatever preceded it. Hajj blots out every
wrong done prior to it."2
COMMENTARY: This Hadith makes it amply clear that, in a moment, the light of Islam
blots out darkness from a person who was covered with it. The Kalimah when uttered
sincerely brightens heart and mind and casts off all fear of reprisal against past sins.
However, rights of fellow men remain to be paid, like debts, trusts borrowings
transactions, but not against adultery, stealing, murder which fall under the purview of
this Hadith and are forgiven. It is said about Hajj that it also expiates all kinds of rights of
fellow men whom Allah compensates with His grace and mercy.
The two Hadiths of Abu Hurayrah رضى الله عنه that Allah said (قال الله تعالى ان اغنى الشر كاء عن الشرك الخ) (I am
in no need of partners) and (¿ ))) suSl) (Pride is my cloak) are in the chapters on
hypocrisy and anger(# 5315 and 5110).
SECTION II
الفصل الثانى
PILLARS OF RELIGION
1
He was a Quraysh sahabi. His Kunya was Abu Abdullah or Abu Muhammad. He died in 43 AH.
2
Muslim # 192-121, Musnad Ahmad 4-205.

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(٢٩) عَنْ مُعَاذٍ بُنِ جَبَلٍ قَالَ قُلْتُ يَا رَسُوْلَ اللّهِ آَخْبِرُنِيْ بِعَمَلٍ تُدْخِلُنِى الْجُنَّةَ وَيُبَاعِدُنِيْ مِنَ الثَّارِ قَالَ
لَقَدٌ سَأَلْتَ عَنْ آَمْرٍ عَظِيْرٍ وَإِنَّه لَيَسِيْرٌ عَلَى مَنْ يَشَرَهُ اللّهُ تَعَالَى عَلَيْهِ تَعْبُدُ اللَّهَ وَلَا تُشْرِكُ بِهِ شَيْئًا وَتُقِيمُ
السَّلَاةَ وَتُؤْتِ الزَّكَاةَ وَتَصُوْمُ رَمَضَانَ وَتَحُّ الْبَيْتَ ثُؤَّ قَالَ أَلََّ ادَنُّتَ عَلَى أَبْوَابِ الْخَيْرِ الصَّوْمُ جُنَّةٌ
وَالشَّدَقَّةُ تُظْفِى الْخُطِيِّئَةَ كَمَا يُظْفِ الْمَّاءُ النَّارَ وَصَلَاةُ الرَّجُلِ فِ جَوْفِ اللَّيْلِ ثُمَّ تَلَا (تَتَجَالِى جُنُوبُهُمْ
عَنِ الْتَفَاجِعِ) حَتّى بَلَغَ يَعْمَلُوْنَ ثُؤَّ قَالَ أَلَّا أَدَنُّكَ بِرَأْسِ الْأَمْرِ وَعُمُوْدٍهٍ وَذِرُوَةٍ سَنَامِهِ قُلْتُ بَلِى
يَارَسُولَ اللّهِ قَالَ رَأْسُ الْأَمْرِ اَلْإِسْلَامُ وَعُمُوْدُهُ السَّلَاةُ وَذِرُوَةُ سَنَامِهِ الْجِهَادُ ثُمَّ قَالَ أَلَّا أُخْبِرُكَ
بِمِلَاكَ ذُلِكَ كُلِّهِ قُلْتُ بَلَى يَا نَبِيَّ اللَّهِ فَأَخَذَ بِلِسَانِهِ وَقَالَ كُلَّ عَلَيْكَ هذَا فَقُلْتُ يَا نَبِيَّ اللَّهِ وَإِنَّا لَهُؤَّ
اخَذُونَ بِمَا نَتَكُلَّهُ بِهٍ قَالَ تَكِلْتَكَ أُمُّكَ يَا مُعَاذُ وَهَلْ يُكَبُّ النَّاسُ فِي النَّارِ عَلَى وَجُوْهِهِمْ آَوْ عَلَى مَنَا
خِرِهِمْ إِلََّ حَصَائِدُ اَلْسِنَتِهِمُ - (رواه أحمد والترمذى وابن ماجة)
29. Sayyiduna Mu'adh usail (so) narrated that he submitted, "O Messenger of Allah,
do infoun me of a deed that will take me to paradise and away from the fire." He
said, "Indeed, you have asked about a grave matter, but it is easy for one of whom
Allah makes it easy. Worship Allah and do not associate anything with Him.
Establish the salah, pay the zakah, observe fasting in Ramadan and perform Hajj of
the house." Then he asked and enlightened, "Shall I not guide you to the gates of
what is good? Fasting is a shield. Charity erases sins just as water extinguishes fire,
and a believer's sins just as water extinguishes fire, and a believer's salah in the
middle of the night (also erases sins)." And he recited: {Their sides forsake their
beds as they call on their Lord in fear and in hope and they expend out of what we
have provided them. No soul knows what delight of the eyes is kept hidden from
them, as a recompense for what they used to do}. (82:16-17)Then, he asked, "shall I
not guide you to the head and pillar of the issue and the apex of its hump?" Mu'adh
du atl so, said, "Yes, of course, O Messenger of Allah." He said, Its head is Islam. Its
pillar is the salah and the apex of its hump is jihad." Then he asked again," Shall I
not guide you to the root of all that?" Mu'adh de atl (so) said, "Yes of course, O
Prophet of Allah." So, he touched (the tip of) his tongue and said, "keep it in
check." Mu'adh & atl (50) asked, "O Prophet of Allah, shall we be taken to task for
what we speak with it?" He said, "May your mother weep over you.1 O Mu'adh!
Will men be plunged into the fire on their faces, or on their nostrils, but because of
the produce (utterances) of their tongues?"2
.
COMMENTARY: Faith and Islam call on the belief in the unity of God and the
messengership of the Prophet , at . This belief represents the head of religion.
Without it, the body is lifeless, that is, there is no religion. Salah is its pillar without which
the religion is formless. Jihad is its symbol without which the religion is faceless. The
tongue is the root cause of all evil and of harm to religion. If it is restrained, there is success
! An Arabic idiom expressing surprise.
2 Tirmidhi # 2625, Ibn Majah # 3973, Musnad Ahmad 5-231.