النص المفهرس

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there is no hindrance and if one has the required ability. This kind is liable to be
questioned and punished in a lighter manner than if it were actually done.
It must be clear, however, that these kinds of waswasah concern the apparent limbs
with which the temptation is put into action. Examples are adultery, theft, etc. The
kinds that are associated with the mind and heart, like a false belief, jealousy, etc. they
are not covered by this division. If they are entertained perpetually then they too are
liable to reckoning and punishment.
CHAPTER-II
SECTION I
اَلْفَضْلُ الْأَوَلْ
TEMPTATIONS FORGIVEN
(٢٣) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ تَعَالِى تَجَاوَزَ عَنْ أُمَّتِى
مَاوَسُوَسَتُ بِهِ صُدُوُرُهَا مَا لَمُ تَعْمَلُ بِهِ آَوْ تَتَكُلَّمُ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .63
said, "Surely Allah disregards from my ummah the thoughts that come to their
minds as long as they do not act on them or speak about those."1
SIGN OF FAITH
(٢٣) وَعَنْهُ قَالَ جَاءَ نَاسْ مِنْ أَصْحَابٍ رَسُولِ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
فَسَأَلُوْهُ إِنَّا نَجِدُ فِىْ أَنْفُسِنَا مَا يَتَعَاظَهُ أَحَدُنَا آْ يَتَكَلَّمَ بِهِ قَالَ أَوَقَدْ وَجَدْ تُمُوْهُ قَالُوْا نَعَمْ قَالَ ذَاكَ صَرِئُ
الْإِيمَان - (رواه مسلم)
64. Sayyiduna Abu Hurayrah &te ile, narrated that some of the companions of
Allah's Messenger صلى اله عليه وسلم came to the Prophet صلى اله عليه وسلم and said to him, "We
find in ourselves such thoughts as none of us would dare speak out." He asked,
"Do you really go through that?" They said, "Yes" He said, "That is clear faith."2
WHEN THE DEVIL PROMPTS
(٢٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْتِ الشَّيْطَاهُ أَحْدَكُمْ فَيَقُوْلُ مَنْ خَلَقَ كَذَا؟ مَنْ
خَلَقَ كَذَا؟ حَتَّى يَقُوْلَ مَنْ خَلَقَ رَبَّكَ؟ فَإِذَا بَلَغَهُ فَلْيَسْتَحِذُ بِاللَّهِ وَلْيُنْتَّهِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .65
said, "The devil comes to one of you and suggests, 'who created this?' and 'who
created that?' till he asks, 'who created your Lord?' when he goes that far, let the
man seek refuge in Allah and terminate the thought."3
COMMENTARY: The devil is the greatest impediment in man's spiritual betterment. He
1
Bukhari # 2528, Muslim # 202-127, Tirmidhi # 1186, Abu Dawud # 2280, Ibn Majah # 2040, Musnad
Ahmad 2-292
2
Muslim # 209-132
3
Bukhari # 3276, Muslim # 214-314.

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ventures not only to prevent man from doing good deeds but also to prompt him to
perpetrate evil. When the devil prompts, man must seek refuge in Allah and cast out of his
mind every whisper from him by engaging in dhikr, changing postures or places and
occupying himself in some (recommended) activity.
(أ) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ النَّاسُ يَتَسَآءَ لُوْتَ حَتَّى يُقَالَ هذَا خَلَقَ
اللّهُ الْخُلْقَ فَمَنْ خَلَقَ اللهُ فَمَنُ وَجَدَ مِنْ ذُلِكَ شَيْئًا فَلْيُقُلْ أُمَنْتُ بِاللَّهِ وَرُسُلِهِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .66
said, "People will not cease to ask each other questions till they ask, "Allah created
the creation, but who created Allah?" So, he who finds something of that, let him
assert, 'I believe in Allah and in His Messenger."1
COMMENTARY: One of the ways to protect oneself from the machinations of the devil is
to express belief in Allah and his Messenger yano. When the tongue utters this belief,
it grounds itself in our minds firmly. Allah exists from eternity and will live for ever. NO
one created Him while He is the creator of all things and everybody.
A DEVIL AND AN ANGEL WITH EVERYONE
(٢٤) وَعَنِ ابْنِ مَسْمُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّ وَقَدْ وُكِلَ بِهِ قَرِيْنُهُ مِنَ الْجِنِّ
وَقَرِيْنُهُ مِنَّ الْمَئِكَّةِ قَالُوا وَإِيَاكَ يَارَسُولَ اللّهِ قَالَ وَإِيَّاىَ وَلَكِنَّ اللَّهَ أَتَانَنِيْ عَلَيْهِ فَأَسْلَمَ فَلَايَأْ مُرُنِى إِلَّا بِخَيْرٍ-
(رواه مسلم)
67. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There none of you but has a consort from among the jinn and a consort form
among the angels put in charge over him." The sahabah aus ail so, asked, "O
Messenger of Allah, over you too?" He said, "Over me too, but Allah has helped me
against him, so I am safe He does not advice me but that which is good."2
COMMENTARY: Every person has muwakkals with him, an angel called mulhim and a
devil called waswas. The former inspires with good thoughts and the latter tempts with
evil prompting (the muwakka is the consort or familiar spirit)
DEVIL IN VEINS
(٢٨) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّوَ إِنَّ الشَّيْطَانَ يَجْرِئٌ مِنَ الْإِنْسَانِ كَمَجُرِئُ
اللَّمِـ
(متفق عليه)
68. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
devil runs in man as blood circulates."3
COMMENTARY: In other words, the devil possesses perfect power to prompt mankind.
1 Muslim # 212-134, Abu Dawud # 4721, Musnad Ahmad 2-282. It is not found in Bukhari though the
original mentions it, except at # 7296 narrated by Anas also> that the people shall not stop asking
each other till they say. This is Allah who created everything then who created.
2
Muslim # 69-2814, Dareami # 2734, Musnad Ahmad 1-385
3
Bukhari # 3281, from Safiyah رضى الله عنه bint Huyay wife of the Prophet صلى الله عليه وسلم . Muslim # 23, Abu
Dawud # 2470, Ibn Majah # 1779, Musnad Ahmad 3-156, all from Anas ducati so)

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THE CRYING OF THE NEW BORN
(١٩) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنُ بَنِ آدَمَ مَوْلُوْ إِلَّا يَمْتُهُ
الشَّيْطَانُ حِيْنَ يُؤْلَدُ فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّ الشَّيْطَانٍ غَيْرَ مَرْيَمَ وَإِبْنِهَا - (متفق عليه)
69. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Never is a child born among mankind but the devil touches it. So it cries loudly
because of the devil's touch. But (the devil did not touch) Maryam and her son."1
COMMENTARY: The devil pricks the child's abdomen causing it pain. Only Sayyidah
Muryam and her son, Sayyiduna Easa JIAle were safe from this ordeal and it was in
answer to the prayer of the mother of Sayyidah Maryam >> Jaude:
إِّى أُعِيُذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْظَّانِ الرَّحِيمِ - (أل عمران ٣٧)
{and I seek protection for her and for her progeny with you from the accursed devil) (3:36)
The Prophet yle ano mentioned them both particularly because of the explicit prayer and
its clear acceptance. It does not follow that the devil had touched the other Prophet Ja,le
at their birth and cause them difficulty.
Also, it does not follow that the devil has power to ruin everyone. He only has this much
power and is unable to cause harm at will or exceed the limits fixed for him.
(٧٠) وَعَنْهُ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صِيَاءُ الْمَوْلُوْدِ حِيْنَ يَقَّعُ نَزْغَةٌ مِنَ الشَّيْطَانٍ - (متفق
عليه)
70. Sayyiduna Abu Hurayrah &sati o) narrated that Allah's Messenger said, "The
cry of the baby at the time of its birth is because of the prick of the devil."2
THE DEVIL'S PURSUIT WITH THE HUSBAND AND WIFE
(٧١) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِكَّ إِبْلِيُسَ يَضَعُ عَرْشَه عَلَى الْتَآءِ ثُمَّ يَبْعَثُ
سَرَّايَاهُ يَقْتِنُوْنَ النَّاسَ فَأَدْنَا هُمُ مِنْهُ مَنْزِلَةٌ أَعْظَمُهُمْ فِتْنَةَّ يَجُِ أَحَدُهُمْ فَيَقُوْلُ فَعَلْتُ كَذَا وَكَذَا فَيَقُلُ
مَا صَنَعْتَّ شَيْئًّا قَالَ تُؤَّ تَجِّ أَحَدُهُمْ فَيَقُوُلُ مَاتَرَكْتُهُ حَتَّى فَرَّقْتُ بَيْنَهُ وَبَيْنَّ إِمْرَاتِةٍ قَالَ فَيُدُنِيْهِمِنْهُ ويَقُوْلُ
نَعَمْ أَنْتَ قَالَ الْأَعْمَشُ آَرَاءُ قَالَ فَيَلْتَزِمُهُ- (رواه مسلم)
71. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Iblis
(the devil) puts his throne on water and thence sends forth his task force so that
they might tempt the people. The nearest of them to him in rank is he who tempts
most severely. One of them comes and reports, 'I did this and that ... " He chides
him, 'you have done nothing.' Then comes another and boasts, 'I did not cease to
tempt him till I parted him from his wife.' So, he brings him nearer to him and
lauds him, 'You are excellent !. "A'mash said, "I think that Jabir said; (4.3) (so, he
embraced him) and not (vi) (drew him nearer to him). 3
1
Bukhari # 3431, Muslim # 146, Musnad Ahmad 2-233.
2
Muslim # 148
3
Muslim # 67, Musnad Ahmad 3-314

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COMMENTARY: He causes a rift between husband and wife so that he utters the words of
divorce. She becomes unlawful to him but they continue to live together under the
impression that nothing was wrong. The children born to them afterwards are illegitimate
and they are a means of mischief and corruption in the land.
DEVIL DESPAIRED
(٧٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ الشَّيْطَانَ قَدْ أَئِسَ مِنْ أَبْ يَّعْبُدَهُ
الْمُصَلُّونَ فِى جَزِيْرَةِ الْعَرَبِ وَلَكِنْ فِي التَّحْرِيُشِ بَيْنَهُمُ - (رواه مسلم)
72. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
devil has despaired of being worshipped by those who offer the salah in the Arabian
peninsula, but he has not given up hope of causing dissension among them."1
COMMENTARY: Islam is so well-founded in Arabia that the devil has given up hope of
getting its people to resume idol-worship. The Muslims cannot be expected also to do
anything that resembles polytheism. However, the devil retains hope of causing differences
and quarrel among its peopie. During this time, he has succeeded in making them
. apostates but even they have not taken up idol-worship.
SECTION II
الفضلُ الثَّانِى
GRATITUDE TO ALLAH
(٧٣) عَنِ ابْنِ عَبَّاسِ أَّ النَّبِىِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَاءَهُ رَجُلْ فَقَالَ إِّى أُحَدِّثُ نَقِْئْ بِالشَّبِىءِ لَآَْ
أَكُوُنَ حُمَمَةً أَحَبُّ إِلَىَّ مِنْ أَنْ أَتَكُلَّمَ بِهِ قَالَ الْحَمْدُ لِلُّهِ الَّذِىُ رَدَّ أَهْرَه إِلَى الْوَسُوَسَةِ - (رواه أبوداود)
صلى اله عليه وسلم narrated that a man met the Prophet رضى الله عنه Sayyiduna Ibn Abbas .73
and said, "I get thoughts of such kind to my mind that I would rather be reduced to
charcoal than utter them." He said, "Allah praise belongs to Allah who restricted
his thoughts to (mere) evil promptings."2.
COMMENTARY: The Prophet صلى الله عليه وسلم convinced this sahabi رضى الله عنه that he would not
be questioned for the thought nor punished. If it had gone beyond that then he was liable
to reckoning. He assured him that his faith was perfectly alive in him.
GRATITUDE AND ALLAH'S PROTECTION
(٧٣) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ لِلشَّيْطَّانِ لَيَّةَّ بِبْنِ أُدَمَ وَ لِلْمَلَكِ
لَّ فَاتَا لَنَّةُ الشَّيْطَانِ فَإِيْعَادْ بِالشَّرِّ وَتَكْذِيبٌ بِالْحُقِّ وَآَمَا لََّّةُ الْمَلَكِ فَإِيْعَادْ بِالْخَيْرٍ وَتَصْدِيْقٌ بِالْحُقِّ فَمَنْ
وَجَدَ ذُلِكَ فَلْيُعْلَمْ أَنَّهُ مِنَّ اللَّهِ فَلْيَحْمَدِ اللّهِ وَمَنُ وَجَدَ الْأُخْرِى فَلْيَتَعَوَّذُ بِاللّهِ مِنَّ الشَّيْطَّابِ الرَّچِيْمِ ثُمَّ
قَرَأَ الشَّيْطَارُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُرُ كُمْ بِالْفَحْتَاءِ (البقرة ٢٢٨) رَوَاءُ الْتِرْمِذِىُّ وقَالَ هُذَا حَدِيْتُ غَرِيُبُ
1 Muslim # 65, Tirmidhi # 1944, Musnad Ahmad 5-313
2 Abu Dawud # 5112, with the addition of the three takbir (AllahuAkbar) before the words "All
praise belongs to Allah ... " Musnad Ahmad 1-340

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74. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, the devil has an influence over the son of Aadam and the angel has an
influence (over him). The devil's influence is to incite him to evil and to reject the
truth. The angel's influence is to invite him to piety and confirmation of the truth.
So, whoso finds that, it is from Allah and he must praise Allah. But, whoso finds
the other (condition) must seek refuge in Allah from the accursed devil." He then
recited: {Satan threatens you of poverty and enjoins you into indecency)1 (2:268)
COMMENTARY: The angel invites man to piety with an assurance of reward. The devil
causes him to hesitate and impresses upon him how difficult it is to follow religion. He
would be deprived of luxury and wealth.
SPIT & SEEK REFUGE FROM THE DEVIL
(٧٥) وَعَنْ أَبِي هُرَيْرَةَ أَكَّ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَزَالُ النَّاسُ يَتَسَآءَ لُونَ حَتَّى يُقَالَ
هذَا خَلَقَ اللَّهُ الْخُلُقَ فَمَنْ خَلَقَ اللَّهُ فَإِذَا قَالُوا ذَلِكَ فَقُوْلُوا اللَّهُ أَحَدُ اللَّهُ الشَّمَدُ لَمْ يَلِدُ وَلَهُ يُؤْلَدُ وَلَمُ
يَكُنُ لَّهِ كُفُوَّا أَحَدْ تُؤَّ لِيَتْفُلُ عَنْ يَسَارِ ثَلَاثًا وَلْيَسْتَعِذُ بِاللّهِ مِنَ الشَّيْطَانِ الرَّجِيُمِ رَوَاهُ أَبُوْدَاوُدَ وَسَنَدُ
كُرُ حَدِيْثَ عَمْرِو بْنِ الْأَحْوَصِ فِيْ بَابٍ خُطْبَةٍ يَوْمِ النَّحْرِ إِْ شَآءَ اللهُ تَعَالى
75. Sayyiduna Abu Hurayrah & dl ) narrated that Allah's Messenger said,
"People will not cease to ask each other till they ask, 'This is the creation that Allah
has created; then who created Allah?' when they say that, assert; 'Allah is One,
Allah the independent of all, He begets not nor was He begotten. And there is none
co-equal with him.' Then clear your throat and turn to your left side - three times!
And seek refuge in Allah from the accursed devil."2 We shall narrate the Hadith of
Amr ibn Ahwas acallgo, in the chapter on 'the sermon on the day of the slaughter,'
insha Allah Ta'ala (Hadith # 2670)
SECTION III
الفَصلُ الثَّالِثُ
BE VIGILANT OF THE DEVIL
(٧٩) عَنْ أَنّسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَنْ يَبْرَءَ النَّاسُ يَتَسَآءَ لُونَ حَتَّى يَقُوْلُوا هَذَا
اللّهُ خَلَقَ كُلَّ شَيْئٍ فَمَنْ خَلَقَ اللهُ عَزَّوَجَلَّ رَوَاءُ الْبُخَارِيُّ وَ لِمُسْلِمٍ قَالَ قَالَ اللَّهُ عَزَّ وَجَلَّ إِنَّ أُمَّتَّكَ لَّا
يَزَالُوْنَ يَقُوْلُوْنَ مَا كَذَا مَا كَذَا حَتَّى يَقُوْلُوا هَذَا اللَّهُ خَلَقَ الْخُلْقَ فَمَنْ خَلَقَ اللّهَ عَزَّوَجَلَّ-
76. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said, "People
will continue to ask each other questions till they ask, 'This is Allah who created
everything. Then who created Allah, Mighty and Glorious?"
The version in Muslim is that he said that Allah says, "Your ummah shall not stop
asking (each other), 'How is this? How is that?' till they pose, 'This is Allah who
| Tirmidhi # 2988
Abu Dawud # 4722.

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created the universe. Then who created Allah, the Mighty, the Gloriuos?""1
INTERFERENCE DURING THE SALAH
(٧٧) وَعَنُ عُثْمَانَ بْنِ آَبِىِ الْعَاصِ قَالَ قُلْتُ يَا رَسُولَ اللَّهِثَّ الشَّيْطَانَ قَدْ حَالَ بَيْنِى وَ بَيْنَ صَلَاقِ
وَبَيْنَ قِرَائَتِيْ يُلَتِّمُهَا عَلَىَّ فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ شَيْطَانْ يُقَالُ خِنْزِبْ فَإِذَا أَحْسَسْتَهُ
فَتَعَوَّذُ بِاللّهِ مِنْهُ وَاتْفُلُ عَلَى يَسَارِكَ ثَلَاثًا فَفَعَلْتُ ذُلِكَ فَأَذْهَبَهُ اللَّهُ عَنِّى - (رواه مسلم)
77. Sayyiduna Uthman ibn Abul Aas &sail so, 2 narrated that he said, "O Messenger
of Allah, the devil interrupts me while I am offering the salah or reciting the Quran
and he raises doubts in my mind Allah's Messenger ,,ledo said, "That is the devil
called khinzab. When you sense him, seek refuge in Allah from him and spit to your
left side - three times!" He did that and Allah put the devil away from him. 3
CARRY ON WITH THE SALAH
(٧٨) وَعَنِ الْقَاسِمِ بْنِ مُحَتَّدٍ أَّ رَجُلاً سَأَلَّهُ فَقَالَ إِّْ آَهِمُ فِيْ صَلَاقِيْ فَيَكْفُرُ ذَلِكَ عَلَىَّ فَقَالَ لَه ◌ِمُضِ فِى
صَلَاتِكَ فَإِنَّهُ لَنْ يَذْهَبَ ذَلِكَ عَنْكَ حَتَّى تَنْصَرِفَ وَأَنْتَ تَقُولُ مَا أَتْمَمْتُ صَلَائِ- (رواه مالك)
78. Qasim ibn Muhammad atlar, 4 narrated that a man asked him, "I am constantly
disturbed in the salah and this happens with me often." So, he advised him, "Carry
on with your salah, for, it will never go away from you till you have finished and
you think, 'I have not perfected my salah.""'5
COMMENTARY: It is the most important form of worship, the salah, in which the devil
disturbs the worshipper most. He begins to think that he has not performed every posture
of his salah. However, he must carry on with it and tell the devil, 'Yes I am mistaken but I
shall go on with the salah.' The Islamic Scholars say that this is the best way to protect one
from the devil's temptation and he despairs realizing that he cannot succeed in confusing
the worshipper. Given that, if a person makes a genuine mistake in the salah of which he is
conscious then he must correct that. He must try his best to be attentive to the salah and
concentrate on it so that the devil may not even intend to interfere.
Prelude to:
CHAPTER - III
BELIEF IN DIVINE DECREE
◌َابُ الْأِيْمَانِبِالْقَدْرِ
It is a fard, or absolute obligation, to believe in taqdir which is predestination. All deeds of
the creatures were preserved on the Tablet even before their creation - good or bad.
However, Allah has also bestowed on man intelligence and wisdom and made both paths of
good and evil obvious to him giving him choice to pursue either of the two. If he treks the
1
Bukhari # 7296, Muslim # 217-136
2
Kunyay is Abu Abdullah. He belonged to the Thaqif. He dissuaded the Thaqif from apostating after
the Prophet's صلى الله عليه وسلم death. He died in 51 AH.
3
Muslim # 211-4
4 He was the grandson of Abu Bakr &sail soy ansd son of Muhammad. He was one of the seven noted
jurists of Madinah. He died in 101 AH at the age of 70 years.
'S
Muwatta Imam Maalik # 41-3

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path of piety, he earns Allah's pleasure and paradise, otherwise he earns His wrath and hell.
The question of taqdir or Divine decree is beyond the scope of human intelligence and
philosophy. Moreover, it is not disclosed to any of the angels close to Allah or to a
Messenger or Prophet. So, it is futile to rack one's brains over it. We must simply concede
that Allah has divided His creatures into two groups; the good doers and the bad doers.
Someone asked Sayyiduna Ali Ase atl(so) about Divine decree. He advised him to keep away
from the long path that it was. However, he persisted and asked again on which he
advised, "It is a deep ocean. Do not go into it." But, he was not convinced and put the
question a third time. Sayyiduna Ali ase atl (so) explained him, "This is Allah's secret,
concealed from you. Do not try to unravel it."
Therefore, success in the hereafter lies in following whatever Allah and His Messenger
yle have taught us and have called on us to believe. If we try our hand at unwinding this
secret then we shall follow a wrong path and face destruction.
SECTION I
الفَضل الآوَلْ
(٧٩) عَنْ عَبْدِ اللّهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَتَبَ اللَّهُ مَقَّادِيُرَ الْخُلَائِقِ قَبْلَ
آَنْ يَخْلُى الشَّمُوتِ وَالْأَرْضَ مَخَمْسِيْنَ اَلْفَ سَنَّةٍ قَالَ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ - (رواه مسلم)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amir .79
jule said, "Allah wrote down the fate of the creatures fifty thousand years before
He created the heavens and earth. His throne was upon the water."1
COMMENTARY: Allah is free of a visible body and weight of substance. Hence, we cannot
say that he recorded the destinies with His hand. He may have commanded the pen to
write it down or the angels to record that on the Tablet.
As for the duration of fifty thousand years, they signify a long period of time.
Before that, water flowed everywhere. It rested on air. Allah's throne lay on water and
nothing else was between them.
(٨٠) وَعَنِ ابْنِ عُمَّرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كُلُّ شَهِىٍ بِقَدَرٍ حَتَّى الْحِجُزِ وَالْكَيْسِ-(رواه مسلم)
80. Sayyidun Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Everything is predestined even stupidity and acumen."2
(٨١) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِحْتَجَّ أَدَمُ وَمُوْسى عِنْدَ رَيِّهِمَا فَحَقَّ ادَهُ
مُؤْسِى قَالَ مُؤْسِى أَنْتَ أَدَمُ الَّذِىُ خَلَقَكَ اللَّهُ بِيَدٍهٍ وَنَفَّخَّ فِيْكَ مِنْ رُوُجِهِ وَأَسْجَدَ لَكَ مَلَائِكَتَّه
وَأَسْكِّنَّكَ فِي جَنَّتِهِ ثُؤَّ أَهْبَطْتَ النَّاسَ بِخَطِيْنَتِكَ إِلَى الْأَرْضِ قَالَ أَدَهُ أَنْتَ مُؤْسَى الَّذِى أَصْطَفَاكَ اللَّهُ
بِرِسَالَتِهِ وَبِكَلامِهِ وَأَعْطَاكَ الْأَلْوَاءَ فِيْهَا تِبْيَّاكُ كُلِّ شَيْئٍ وَقَرَّبَكَ تَخِيًّا فَبِكُمْ وَجَدْتَ اللهُ كَتَبَ الثَّوْرَاءَ
قَبْلَ أَنْ أُخْلَقَ قَالَ مُؤْمِى بِأَرْبَعِيْنَّ عَامَّا قَالَ ادَمْ فَهَلْ وَجَدْتَّ فِيْهَا وَعَضَى أُدَمُ رَبَّهُ فَغَوِى قَالَ نَعَمْ قَالَ
أَفْتَلُوُ مُنِيٍّ عَلَى أَنْ عَمِلْتُ عَمَلًّا كَتَّبَهُ اللّهُ عَلَىَّ أَنْ أَعْمَلَهُ قَبْلَ آَنْ يَخُلُقَنِيْ بِأَرْ بَعِيْنَ سَنَةٌ قَالَ رَسُولُ اللَّهِ
1
Muslim # 16-2653 without the word (was)
2
Muslim # 18, Muwatta Imam Maalik 46.1-4

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صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَحَجَّ أَدَهُ مُوسى- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .81
said, "Aadam and Musa contended with one another in the presence of their Lord
and Aadam got the better of Musa. Musa said, 'You are Aadam. Allah created you
with His hand and blew into you His spirit and His angels prostrated to you. He
made you reside in paradise, but you brought mankind down to earth because of
your sin.' Aadam said, 'You are Musa whom Allah chose with His Messenger ship
and his speech. He gave you the tablet on which everything was mentioned and He
drew you nearer to Him to have a private talk. So how long before I was created do
you think Allah wrote down the Torah?' Musa said, 'By forty years.' Aadam said,
"Did you find in it (And Aadam disobey his Lord, so he erred?} (Surah Ta'Ha, 121)
Musa said, 'Yes!' He asked. Would you then blame me for a deed I did which Allah
had recorded forty years before He created me that I would do? "So, Allah's
Messenger صلى الله عليه وسلم added, "Thus Aadam got the better of Musa."1
COMMENTARY: Sayyiduna Aadam Sullade did not mean that since this thing was recorded
forty years before his creation, he had no choice in the matter and could not be blamed.
Allamah Turpushti atlar> said that he meant to explain that what was decreed could not be
averted and go against Allah's knowledge at its appointed time. He mean to say. 'You
blame me but know the apparent reason. You remembered my intention but not the real
thing which was the divine decree.'
Their debate did not take place in this world where it is not proper to ignore the causes.
Rather, the debate took place in the higher world between their souls. Hence, it must be
understood clearly that a sinner cannot use this argument because the deed was done by
Sayyiduna Aadam JI4Je in a world where he was not bound by causes. Besides, this
mistake was forgiven to him by Allah. As for this world, reckoning will follow effort,
choice and nature of cases.
The tablets sent to Prophet Musa yled were carried by seventy camel and they contained
the commands for the Banu Isra'il. They were recorded forty years before the creation of
Sayyiduna Aadam Ja,le and the limit of forty years did not pertain to their topics.
(٨٢) وَعَنِ ابْنِ مَسْكُوْدٍ قَالَ حَدَّثَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَا الشَّادِقُ الْتَصْدُوُقُ إِثَّ خَلْقَ
أَحَدِكُمْ يُجُمَعُ فِى بَطْنِ أُقِهِ أَرْبَعِيْنَ يَوْمًّا نُطْفَةً فُؤَ يَكُونُ عَلَقَةً مِثْلَ ذُلِكَ تُؤَ يَكُوُجُ مُضْغَةٌ مِثْلَ ذَلِكَ
ثُكَّ يَبْعَثُ اللهُ إِلَيْهِ مَلَكًا بِأَرْبَعْ كَلِمَاتٍ فَيَكْتُبُ عَمَلَهُ وَأَجَلَّهُ وَرِزُقَّهُ وَشَقِيٌ أَوْ سَِيْدْ ثُقَرِ يَنْفُُ فِيْهِ الرُّومَ
فَوَالَّذِى لَا إِلهَ غَيْرُهُ إِثَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلٍ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُوُُ بَيْنَهُ وَبَيْنَهَا إِلَّا زِرَاءْ فَيَسْبِغُ
عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلٍ أَهْلِ النَّارِ فَيَدُ خُلُهَا وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلٍ آَهْلِ النَّارِ حَتَى مَا يَكُوْلُ
بَيْنَّهُ وَبَيْنَهَا إِلَّ ذِرَاءٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلٍ أَهْلِ الْجِنَّةِ فَيْدُ خُلُهَا - (متفق عليه)
صلى الله عليه وسلم reported that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ue .82
narrated to them - and he is the most truthful and trusted. "The creation of each one
-
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of you begins as the drop in his mother's womb for forty days. Then they turn into
congealed blood for as many days. Then that becomes a lump of Hash for the same
number of days. Then Allah sends an angel to him to write down four words. He
records his deeds, time of his death, his provision and whether (he will turn out to be)
miserable or happy. Then he breathes the spirit into him. By Him besides whom is no
God, one of you may go on doing deeds of those who dwell in paradise until there is
a cubit's distance between him and paradise when that which is decreed overtakes
him and he begins to do the deeds of the denizens of hell and he will enter hell. And,
one of you does the deeds of those who go to hell until just a cubit's space separates
him from hell when that which is decreed overtakes him and he commences to do the
deeds of the inhabitants of paradise, and he will be admitted to paradise."1
COMMENTARY: It is very rare that the people change over from piety to evil. However,
Allah's mercy enables many evil people to become pious.
This Hadith indicates that on how a person dies. If he dies with a sincere faith and repentance
for his wrong deeds and having turned over a new leaf then he will be safe and rewarded.
Another point worth bearing in mind is that it is wrong to imagine that there is no need to
perform good deeds since destiny is recorded already. In fact, some of the sahabah ausatl so,
did ask the Prophet yle ano abut this and he said, "Go on doing deeds because a person
has authority over whatever is recorded in his destiny."
It is unwise to rely on decreed destiny and to suspend deeds or refuse to perform them
because the commands are imposed by the Shari'ah. Allah has also given man the ability to
think and to pick up right and wrong. He has also created in man the faculty of reasoning
and resolve. He may thus be able to perform deeds If, in spite of these blessings, man takes
shelter behind the decree and destiny and ignores the cause (and effect) working and
abandons deeds then he will fall down in the pit of destruction. Certainly, there is Divine
wisdom that He also placed the issue of decree and destiny while imposing the command
to do deeds. At the some time. He also forbade that this question should be probed.
Moreover, if, on the plea of decree and destiny, the needs to perform deeds is rejected, then
why did Allah promulgate the Shari'ah and the Commands. Messengers JIque were sent
to enforce and implement the commands of Allah and to encourage the people to abide by
them. All these would be meaningless if shelter is taken behind decree and destiny. If
anyone is destined to go to hell, he will be consigned to it and there was no need of the
entire exercise of commands and messengers. Hence, this idea is wrong.
In short, of the very many unknown secrets of Allah which the creatures cannot fathom,
this too is a mystery for them. We cannot pass judgment on anyone being admitted to
paradise or consigned to hell merely on observing his visible deeds. Rather, it depends on
Allah's will: (ُيُعَذِّبُ مَنْ يَّشَآءُ وَيَرْحَمُ مَنْ يَشَاء) {He may punish whosoever He will (because of his bad
deeds) or have mercy on whomsoever He will (out of His favour and kindness)}
(٨٣) وَعَنْ سَهْلِ بُنِ سَعْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الْعَبْدَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ
1
Bukhari # 3208, Muslim # 1-2643, Tirmidhi # 2144, Abu Dawud # 4708, Ibn Majah # 76, Musnad Ahmad 1-
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(٨٤) وَعَنْ عَائِشَةً قَالَتْ دُعِيَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى جَنَازَةٍ صَبِيٍّ مِنَ الْآَنْصَارِ فَقُلْتُ يَا
رَسُوْلَ اللَّهِ مُؤُبي ◌ِهِذَا مُصْفُوْرْ مِنْ عَصَافِيْرِ الْجُنَّةِ لَمُ يَعْمَلِ السُّوِّءَ وَلَمْ يُدْرِكُهُ فَقَالَ آَوَغَيْرُ ذُلِكِ يَاءَائِشَةُ
إِّ اللَّهَ خَلَقَ لِلْجَنَّةِ أَهْلًّا خَلَقَهُمْ لَهَا وَهُمْ فِى أَصْلَابٍ أُبَّائِهِمْ وَخَلَقَ لِلنَّارِ آَهْلًا خَلَقَهُوُ لَهَا وَهُمُ فِى
أَصْلَابٍ أُبَآئِهِمْ - (رواه مسلم)
84. Sayyidah Ayshah 1 رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم was
requested to lead the funeral salah of a child of an ansar. She said, "O Messenger of
Allah, blessings for this one! A bird of the birds of paradise! He has done no evil
not having attained that." He said, "Or, otherwise, O Ayshah! Indeed, Allah created
those worthy of paradise. He created them for it while they were in the loins of
their fore fathers. And, He created those deserving of hell. He created them for it
while they were in the loins of their forefather."2
COMMENTARY: Though it seems from the Hadith that deeds have no say on anyone's
going to paradise or hell, yet there are many verses of the Quran and contentions of the
scholars that establish a Muslim child who dies at a very young age will go to paradise
certainly. In fact, this is also true of very young children of the disbelievers and polytheists.
Therefore, this Hadith may be explained that the Prophet y,ledo cautioned Sayyidah Ayshah
Lie al may not to make a categorical statement as she had done abut the unseen. Another
explanation is that till then it was not confirmed through revelation that all infants would go to
paradise, for, it is correct that even a child of non-Muslim parents would go to paradise.
(٨٥) وَعَنُ عَلِيٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْكُمْ قِنُ أَحَدٍ إِلَّا وَقَّدُ كُتِبَ مَفْعَدُهُ مِنَ النَّارِ
وَمَفْعَدُهُ مِنَ الْجِنَّةِ قَالُوا يَارَسُوْلَ اللَّهِ أَفَلَا تَشَّكِلُ عَلَى كِتَابِنَا وَنَدَهُ الْعَمَلَ قَالَ احْمَلُوْا فَكُلٌّ مُيَشَرْ لِمَا خُلِقَ لَهُ
آَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَسَيُيَشَّرُ لِعَمَلِ السَّعَادَةِ وَأَمَّا مَنْ كَانَ مِنْ آَهْلِ الشَّقَاوَةِ فَسَيُيَشَّرُ لِعَمَلٍ
الشَّقَاوَةِ ثُمَّ قَرَأَ فَأَ مّا مَنْ أَعْلَى وَاتَّقَى وَصَدَّقَ بِالْحُسْنِى فَسَنُيَيْرُهُ لِلْيُسْرِى الْآيَةَ - (متفق عليه)
85. Sayyiduna Ali 3 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There is none among you but his place in hell or his place in paradise is recorded."
They (the Sahaba رضى الله عنه) asked, "O Messenger of Allah, shall we not rely no
what is decreed for us and abandon deed?" He said, "Perform (deeds) because that
for which one is created is made easy for him. As for him who is among the blessed
ones, he is enabled to deeds of the blessed. He, who is among the wretched, is
enabled to do deeds of the wretched." Then he recited the verse (92:5-11) Surah al-
Layl):{As for him who gives in charity and is God fearing, and truthfully believes in
goodness (Islam), we shall smooth for him the way to perfect ease (paradise). But, as
1
The mother of the believers, she was the daughter of Abu Bakr رضى الله عنه and the dear wife of the Prophet
died. She died صلى الله عليه وسلم She was called Siddiqah. She was 18 years old when the Prophet . صلى الله عليه وسلم
in 57 AH or 58 AH and was buried in Junnatul Baqi.
2
Muslim # 31-2662, Nasa'i # 1947, Ibn Majah # 82, Musnad Ahmad 6-208
3
رضى الله عنه cousin and husband of his dearest daughter Sayyidah Fatimah صلى الله عليه وسلم He was the Prophet
and the fourth caliph. He was assassinated at the age of 63 years in Ramadan 30 AH.

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for him who is niggardly and thinks himself as self-sufficient and belies goodness,
he shall smooth for him the way to distress (hell)} 1
COMMENTARY: The Prophet (, also made it clear that deeds have to be performed.
The obligatory duties must be discharged and commands must be obeyed. This is the
demand of servitude.
As for reward and punishment, they are based entirely on Allah's pleasure. His decision is
unquestionable.
(٨٦) وَعَنْ آَبِ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّوَ إِنَّ اللَّهُ كَتَبَ عَلَى ابْنِ أَدَمَ حَفَّهُ مِنَ الزِّنَا
أَدْرَكَ ذَلِكَ لَا مُحَالَةً فَزِنَا الْعَيْنِ النَّظْرُ وَزِنَا الِّسَانِ الْمَنْطِقُ وَالنَّفْسُ تَمَثَى وَتَشْتَهِىٌ وَالْفَرْجُ يُصَدِّقُ
ذُلِكَ وَيُكَّذِّبُهُ مُتَّفَقُّ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلِمٍ قَالَ كُتِبَ عَلَى ابْنِ أَدَمَ نَصِيْبُهُ مِنَ الزِّنَا مُدُرِكْ ذلِكَ لَّا مُحَالَةً
الْعَيْنَانٍ زِنَّا هُمَا النَّخْرُ وَالْأُنَانِ زِنَا هُمَا الْإِسْتِمَاءُ وَالِّسَاكُ زِنَاهُ الْكُلَامُ وَالْيَدُ زِنَاهَا الْبَطْشُ
وَالرِّجُلُ زِنَاهَا الْخُطِى وَالْقَلْبُ يَهْوَى وَيَتَمَنُّ وَيُصَدِّقُ ذَلِكَ الْفَرْجُوَيُگَّذِّبُهِ
86.
Sayyiduna Abu Hurayrah i &la narrated that Allah's Messenger said,
"Allah has decreed for the son of Aadam his portion of fornication that he will
commit definitely. The fornication of the eyes is the look (he casts at women
strangers). The fornication of the tongue is (indecent) speech. The soul desires and
yearns while the private parts concur with it or reject it."2
In another version of Muslim the words are:
"For the son of Aadam, his portion of fornication is recorded. He will commit it
without fail. The two eyes: their fornication is through the look. The two ears: their
fornication is through the hearing. The tongue: its fornication is through speech.
The hands its fornication is the assault. The feet: their fornication is the walk (to it).
The heart craves and longs, and the private parts agree with it or reject."3
COMMENTARY: While fornication is the real act, the terminology of Shari'ah calls the
different movements and steps that lead to it, the fornication of the limbs. The objective is
to instill in the hearts a dislike for these leading steps to fornication so that the people
might avoid them.
The private parts agreeing or rejecting is the actual commission of the act or staying away
from it for fear of Allah.
(٨٧) وَعَنْ عِمْرَانَ ابْنِ حُصَيْنٍ أَثّ رَجُلَيْنِ مِنْ مُزَيْنَةَ قَالَا يَا رَسُولَ اللَّهِ آَرَأَيْتَ مَا يَعْمَلُ النَّاسُ الْيُؤْمَ
وَيَكْدَحُوُنَ فِيْهِ شَهْ قُضِىَ عَلَيْهِمْ وَمَغْ فِيُهِمْ مِنْ قَدَرٍ سَبَقَ أَوْفِيْمَا يَسْتَقْبِلُونَ بِهِ مِمَّا آتَاهُمُ پِهِ نَُِّّهُهُ
وَثَّبَتَتِ الْحُجَّةُ عَلَيْهِمْ فَقَالَ لَا بَلُ شَهْ قُضِىَ عَلَيْهِمْ وَمَضَى فِيْهِمْ وَتَصْدِيْقُ ذُلِكَ فِيْ كِتَابِ اللَّهِ عَزَّوَجَلَّ،
وَنَفْسٍ وَمَاسَوَاهَا فَأَلْهَمَهَا فُجُوْرَهَا وَتَقْوُهَا- (الشمس ٥.٨- رواه مسلم)
87.
Sayyiduna Imran ibn al Husayn 4 رضى الله عنه narrated that two men of
1
Bukhari # 1362, Muslim 6-2647, Trimidhi # 21431 (Part of it as also) Ibn Majah # 31.
2
Bukhari # 6343, Muslim # 20.
3
Muslim # 20, 4-2047, Abu Dawud # 2152, Musnad Ahmad 2-276.
4 His Kunyah was Abu Nujayd. He embraced Islam in the year of the conquest of Khaybar. He died in 51 AH at Busrah.

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Muzaynah asked, "O Messenger of Allah, what do you say about that which the
people do today about and strive do to? Is it what is destined for them and decreed
a forehand for them? Or is it what their Prophet has brought them and is binding
on them to observe having encountered them?" He said, "No! It is that which was
destined for them and decreed a forehand from them. Its confirmation is found in
he Book of Allah, the Mighty and Glorious (in surah ash- Shams, 7-8):{And by the
soul and Him who balanced it well, them ispired it (with conscience of) its
wickedness and its piety} 1
COMMENTARY: The two men asked the Prophet , whether the deeds that the
people perform are as were recorded previously or as they do an obeying their Prophet. In
the letter case, is it that the deeds were not one recorded but are done at the discretion of
the doer? The Prophet , & said that deeds were pre-determined and recorded to
transpire at appointed times.
(٨٨) وَعَنْ آَبِيْ هُرَيْرَةً قَالَ قُلْتُ يَا رَسُولَ اللّهِ إِّ رَجُلْ شَابٌّ وَأَنَا آَخَافُ عَلَى نَفْسِىِ الْعَنَتَ وَلَّا أَجِدُمَا
أَتَزْوَُّ بِهِ النِّسَآءَ كَانَّهُ يَسْتَأْذِنُهُ فِي الْإِخْتِصَاءِ قَالَ فَسَكِّتَ عَتِيْ ثُزّ قُلْتُ مِثْلَ ذلِكَ فَسَكِّتَ عَنِّى ثُمَّ قُلْتُ
. مِثْلَ ذُلِكَ فَسَكَّتَ عَنٍِّ ثُمَّ قُلْتُ مِثْلَ ذَلِكَ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَيَا أَبَاهُرَيُرَةَ جَفَّ الْقَلَهُبِمَا
أَنْتَ لَاقٍ فَاخْتَصِ عَلَى ذَلِكَ اوُذَرُ ۔(رواه البخاری)
88.
Sayyiduna Abu Hurayrah is &l gay narrated that he said, "O Messenger of
Allah, I am a young man and I fear for myself that I might commit a sin. Besides, I
possess not enough means to marry a woman." - It was as though he sought
permission to have himself castrated. The Prophet julean Lo gave no answer to him.
He spoke the like of it again, but he remained silent. Again, he spoke as he had
done and again he said nothing. So, he repeated his question and the Prophet at .
, que said, "O Abu Hurayrah! The pen has dried up with what you are to face
(having recorded your destiny). So, you may have your manly powers removed, or
leave them as they are."2
COMMENTARY: The Prophet ya advised him that whatever was destined for him
would happen. If he was destined to commit sin, he would uo it but if he was destined to
be pure and chaste, he would remain so whether he had himself castrated or not.
The Hadith says that it is not allowed to face destiny with contrivance and planning, or to
ignore it and flee from it.
(٨٩) وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ قُلُوبَ بَنِىِّ أَدَمَ كُلَّهَا بَيْنَ
إِصْبَعَيْنِ مِنْ أَصَابِعِ الَّكُمْنِ كَقَلْبٍ وَاحِدٍ يُصَرِّفُهُ كَيْفَ يَشَآءُ ثُؤَّ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَللَّهُوَّ
مُصَرِّفَ الْقُلُوُبِ صَرِّفُ قُلُوبَنَا عَلَى طَاعَتِكَ - (رواه مسلم)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .89
, she said, "Surely the hearts of the children of Aadam - all their hearts - are
1
Muslim # 10
N
Bukhari # 5076, Nasa'i # 3215

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between the two fingers of Ar-Rahman (the compassionate) as a single heart. He
turns them about as He wills." Then, Allah's Messenger ,ca . prayed, "O Allah,
you who manage hearts, turn our hearts to your obedience!"1
COMMENTARY: Allah in all-powerful. He directs hearts as He will. The reference to His
fingers is figurative because Allah is free of weight and body.' He is able to extract a heart
out of the labyrinth of sin into the straight path of obedience as also to cast it into the awry
path of wrong-doing.
(٩٠) وَعَنْ آَبِئْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مَوْلُودٍ إِلَّ يُؤْلَدُ عَلَى الْفِطْرَةِ فَأَبَوَاءُ
يُهَوِّدَانِهِ أَوْ يُنَصِرَانِهِ أَوْنُمَجْسَانِهِ كَمَا تُنْتُمُ الْتَهِيْمَةُ بَهِيْمَةً جَمْعَاءَ هَلْ تُحِشُّونَ فِيْهَا مِنْ جَدْعَآءَ ثُوَّ يَقُولُ
فِطْرَةَ اللهِ الَّتِىِّ فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيْلَ لِلْقِ اللَّهِذَلِكَ الدِّيْنُ الْقَبِّمُ - (الروم ٣٠- متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .90
said, "Every child is born on Fitrah (true disposition, Islam). Then his parents turn
him into a Jew, a Christian or a Magian - Just as an animal delivers a complete
sound animal. Do you see any of them that is deformed?" Then he recited (the verse
30 of Surah ar-Room): Allah's constitution - upon which He has constituted
mankind. There is no altering in Allah's creation. That is the right religion.) 2
COMMENTARY: Allah has created man on fitrah will only accept true command. That
command is eeman and Islam. Outside influences keep him away from the demands of
fitrah. The example of the animal is cited. Someone else (outside influence) may amputate
its limbs and it loses its original creation. Thus it is with a human child its mind is
bombarded with alien thoughts and it is led away.
(٩١) وَعَنْ أَبِيْ مُؤْسِى قَالَ قَامَ فِيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَخَّمُسِ كَلِمَاتٍ فَقَالَ إِنَّ اللَّهُ لَا يَنَامُ
وَلَا يَنْبَغِيْ لَهُ أَنْ يَّنَامَ يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ يُرْفَهُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ
عَمَلِ اللَّيْلِ حِجَابُهُ التُّوْرُ لَوْكَشَفَهُ لَّأَ حُرَقَتْ سُبُحَاتٌ وَجْهِهِ مَا أَنْتَهِى إِلَيْهِ بَصَرُهُ مِنْ خَلُقِهِ-(رواه مسلم)
صلى narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa al-Ashray .91
Lyteàs stood up before them and spoke of five things. He said, "Indeed, Allah does
not sleep, and it is not in His nature that he should sleep. He lowers the scale and
raises it. The deeds of the night are taken up to Him before the deeds of the day,
and the deeds of the day before the deeds of the night. His screen is the light. Were
He to remove it, the glory of His countenance would burn all His creation within
reach of His sight."3
COMMENTARY: The raising and lowering of the scales by Allah means that He increases
and decreases provision and raises or lowers in honour according to the person's piety or
wickedness.Deeds are presented to Him without delay and He gives the command to
reward or punish anyone.
1
Muslim # 17, Musnad Ahmad 2-168
2
Bukhari # 1358, Muslim # 22-2658, Musnad Ahmad 2-351
3
Muslim # 203-179, Ibn Majah # 195, Musnad Ahmad 4-405

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(٩٢) وَعَنْ آنِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدُاللَّهِ مَلْأَى لَا تَخِيْضُهَا نَفَّقَةُ سَخَاءُ اللَّيْلَ
وَالنَّهَارَ آَرَآَيْتُمْ مَآ أَنْفَقَ مُذْ خَلَقَ السَّمَآءَ وَالْأَرْضَ فَإِنَّهُ لَمْ يَغِضُ مَا فِيْ يَدِهِ وَكَانَ عَرُشُهُ عَلَى الْمَّاءِ وَبِيَدِهِ
الْمِيْزَانُ يَخْفِضُ وَيَرْفَعُ مُتَّفَقْ عَلَيْهِ وَفِي رَوَايَةٍ لِمُسْلِمٍ زَمِيْنُ اللَّهِ مَلُّأْكُ وَقَالَ ابْنُ أُمَيٍْ مَلْآَبُ سَخََّءِ لَا
يَخِيُضُهَا شَعْ اللَّيْلَ وُالنَّهَارَ-
92. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Hand is full. Spending
by day and night does not diminish from it. Do you not see how much He has spent
since He created the heavens and the earth? That has not decreased what is in his
hand and his throne was on water. In his hand is the scale that he lowers and
raises." The version in Muslim apart from the foregoing, has; "Allah's right hand is
full." Ibn Numayr's narration is: "Both (hands) are full, and bestowing. Nothing
diminishes from them, night and day." 1
COMMENTARY: Ibn Numayr alar, was the teacher of Imam Muslim alar, His narration
has a transposition of words and instead of (s.), he has ()). The former is correct.
(٩٣) وَعَنْهُ قَالَ سُئِلَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ ذَرَارِى الْمُشْرِكِيْنَ قَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِيْنَّ-
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رحمه الله Sayyiduna Abu Hurayray .93
was asked about the offspring of the polytheists. He said, "Allah knows best what
they would have done."2
COMMENTARY: Only Allah knows what they would have done on growing up, if they
had survived. They would be treated according to that and Allah alone knows whether
they would enter paradise or hell.
Some scholars say that the Prophet (,ao might have spoken these words when he had
not been told through revelation now these children of the polytheists would fare.
The Islamic Scholars have different views on this issue. The most correct course, however,
is to offer no comment and not to classify them as people of paradise of hell.
SECTION II
الفضل الثَّانِى
(٩٤) عَنْ عُبَادَةَ بْنِ الشَّامِتِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ آوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمُ فَقَالَ لَه
أُكْتُبْ قَالَ مَا اكْتُبُ قَالَ أُكْتُبِ الْقَدَرَ فَكَتَبَ مَاكَانَ وَمَا هُوَ كَائِنْ إِلَى الْأَبَدِ- رَوَاهُ التِّرْمَذِىُّ وَقَالَ هُذَا
حَدِيْثُ غَرِيبٌ إِسْنَادًا-
صلى narrated that Allah's Messenger رضى الله عنه Sayyiduna Ubadah ibn as-Samit .94
jule às said, "The first thing that Allah created was the pen and He said to it, 'write
down!' It asked, 'what shall I write?' He said, 'write down the decree.' So, it wrote
down that which has transpired and that which will take place till eternity."3
1
Bukhari # 4684, Muslim # 36-993, Tirmidhi # 3056, ibn Majah # 117, Musnad Ahmad 2-313,
2
Bukhari # 1384, Muslim # 26, Abu Dawud # 4711, Nasa'i # 1950, Musnad Ahmad 2-393
3
Tirmidhi # 2162, Musnad Ahmad 5-317

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(٩٥) وَعَنْ مُسْلِمٍ بُنِ يَسَارٍ قَالَ سُئِلَ عُمَرُ بْنُ الْخُطَابِ عَنْ هُذِهِ الْآيَةِ وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِىّ أُدَمَ مِنْ ظُهُوْرِهِمْ
ذُرِّيَّتَهُمُ - (الأعراف: ١٤٣) آلْأَيَّةَ قَالَ عُمَرُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يُسْئَلُ عَنْهَا فَقَالَ اِّ اللّهُ
خَلَقَ ادَمَ ثُوَّ مَسَحَ ظَهْرَهُ بِسَمِيْنِهِ فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً فَقَالَ خَلَقْتُ هَؤُلَاءِ لِلْجَنَّةٍ وَبِعَمَلٍ أَهْلِ الْجُنَّةِ يَعْمَلُونَ
ثُمَّ مَسَحَ ظَهُرَهُ بِيَدِهِ فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً فَقَالَ خَلَقْتُ هَؤُلاءِ لِلنَّارِ وَبِعَمَلٍ أَهْلِ النَّارِ يَحْمَلُونَ فَقَالَ رَجُلٌ
فَفِيْمَ الْعَمَلُ يَا رَسُولَ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللّهَ إِذَا خَلَقَ الْعَبْدَ لِلْجَنَّةِ إِسْتَعْمَلَهُ بِعَمَلٍ
آهُلِ الْجُنَّةِ حَتَّى يَمُؤْتَ عَلَى عَمَلٍ مِنْ أَعْمَالِ أَهْلِ الْجَنَّةِ فَيُدْخِلُهُ بِهِ الْجَنَّةَ وَإِذَا خَلَقَ الْعَبْدَ لِلنَّارِ إِسْتَعْمَلَهُ بِعَمَلٍ
أَهْلِ النَّارِ حَتَّى يَمُوْتَ عَلَى عَمَلٍ مِنْ أَعْمَالٍ أَهْلِ النَّارِ فَيُدْخِلُهُ بِهِ النَّارَ- (رواه مالك والترمذى وابوداؤد)
95. Sayyiduna Muslim ibn Yasar aly narrated that Sayyiduna Umar ibn al-
Khattab رضى الله عنه was asked about this verse (172 of surah al A'raf) {And when
your Lord drew forth from the children of Aadam - from their loins - their
descendants and made them bear witness about themselves (saying), "Am I not
your Lord?" They said, "Yea, we bear witness" (That was) lest you should say on
the day of resurrection, "Indeed, we were unaware of this (unity of God)."So Umar
,was asked about this verse صلى الله عليه وسلم said that when Allah's Messenger رضى الله عنه
he said, "Allah created Aadam. Then He stroked his back with his right hand and
brought out his offspring from it and said, 'I have created them for paradise and to
do the deeds of those who will go to paradise." He then stroked his back with his
hand and brought forth from it his offspring and said, 'I have created them for hell
and to do the deeds of those who will go to hell." At that, a man remarked, "Then
what is the point of deeds, O Messenger of Allah?" He said, "when Allah creates
any one for paradise, He gets him to do the deeds of those who will go to paradise
so that he dies while doing one of the deeds of those worthy of paradise. For that
He admits him to paradise. And, when he creates anyone for hell, He gets him to do
the deeds of those who will go to hell 50 that he dies while doing one of the deeds
of those who will go to hell and He admits him to hell for that."1
COMMENTARY: This covenant was taken in the world of spirits when Allah assembled
all of them who would inhabit the earth from the beginning to the end. They were as tiny
as ants. The descendants of everyone were brought out of his back, beginning with
Sayyiduna Aadam JI ale. As for passing over the right hand, Allah commanded an
angel to do that, for He is Light and independent of hands and feet. Or, this may refer to
His power and ability.
(٩٦) وَعَنْ عَبْدِ اللَّهِ بُنِ عَمْرٍ وقَالَ خَرَبَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَفِىْ يَدَيْهِ كِتَابَانٍ فَقَّلَ
أَتَّدُرُؤُكَ مَا هُذَان الْكِتَابَانٍ قُلْنَا لَا يَارَسُولَ اللّهِإِلَّا أَنْ تُخْبِرَنَا فَقَالَ لِلَّذِى فِى يَدِهِ الْتُمْنى هذَا
كِتَابٌ مِنْ رَّتِّ الْعَالَمِيْنَ فِيُّهَا أَسْمَاءُ أَهْلِ الْجَنَّةِ وَأَسْمَاءُ أَبَّائِهِمْ وَقَبَائِلِهِمْ ثُمَّ أُجْمِلَ عَلَى أَخِرِهِمْ فَلَا يُزَادُ
فِيْهِمُ وَلَّا يُنْقَصُ مِنْهُمُ آَبَدًّا ثُمَّ قَالَ لِلَّذِى فِي شِمَالِهِ هذَا كِتَابٌ مِنْ رَّتِّ الْعَالَمِيْنَ فِيْهِ اسْمَاءُ أَهْلِ النَّارِ
Muwatta Imam Maalik # 20f Kitab al Qadr (Book of Decree), Tirmidhi # 3086, Abu Dawud # 4703, Musnad
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وَأَسْمَاءُ أَبَائِهِمْ وَقَبَائِلِهِمْ ثُمَّ أُجُمِلَ عَلَى أَخِرِهِمْ فَلَا يُزَادُ فِيْهِمْ وَلَا يُنْقَصُ مِنْهُمْ أَبَدًا فَقَالَ أَصْحَابُهُ فَفِيمٌ
الْعَمَلُ يَا رَسُولَ اللَّهِ إِنْ كَانَ أَمْرُ قَدْ فُرِءَ مِنْهُ فَقَالَ سَدِّدُوًا وَقَارِبُوْا فَإِّ صَاحِبَ الْجَنَّةِ يُخْتُمُ لَهُ
بِعَمَلِ أَهْلِ الْجُنَّةِ وَإِنْ عَمِلَ آَنَّ عَمَلٍ وَإِّ صَاحِبَ النَّارِ يُخْتَّهُ لَهُ بِعَمَلٍ أَهْلِ النَّارِ وَإِْ عَمِلَ آََّ
عَمَلٍ ثُمَّ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدَيْهِ فَنَبَذَهُ مَا تُؤَّ قَالَ فَرَءَ رَبُّكُمٌ مِنَ الْعِبَادِ فَرِئِقٌ فِ الْجِنَّةِ
وَفَرِيْقُ فِى السَّحِيْرِ - (رواه الترمذى)
صلى narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .96
yske à came forth carrying two book in his hands. He asked, "Do you know what
these two books are?" They said, "No, O Messenger of Allah unless you inform
us." So, he said about the books in his right hand, "It is a book from the Lord of
the worlds. In it are the names of those worthy of paradise and the names of their
forefathers and their tribes. Then it is compiled to the last of them so that their
names will not be increased or decreased ever." Then, he said about the book in
his left hand, "This is a book from the Lord of the worlds. It has the names of
those who will dwell in hell and the names of their forefathers and their tribes
and it is compiled to the last of them so that there will be no addition to their
names nor a decrease from them, ever." So, his companions asked him, "Then
why perform deeds, O Messenger of Allah, if the matter is decided already?" He
said, "Follow the straight path and draw near (Allah), for, the deeds of one who is
to go to paradise will be concluded with a deed deserving those who will go to
paradise however he may have behaved (in life). And, the deeds of one who is to
go to hell will be concluded with a deed of those who will go to hell howsoever
he may have behaved before that." Then Allah's Messenger صلى الله عليه وسلم made a
gesture with his hands and cast the books away, saying, "Your Lord has decided
already concerning the creatures:
فَرِيقٌ فِى الْجِنَّةِ وَفَرِئْقُ فِى السَّعِئُرِ
{A party will be in the Garden (paradise) and a party in the blazing fire. (42:7)| 1
COMMENTARY: The casting away of the books implies that the affair stands decided in
Allah's court already.
While the Hadith speaks of two books in the Prophet's , an hands, some scholars
insist that he only spoke figuratively to make his sahabah "sabl so, understand it.
(٩٧) وَعَنْ آنِيْ خِزَامَةً عَنْ آَيْهِ قَالَ قُلْتُ يَا رَسُوْلَ اللَّهِ أَرَآَيْتَ رُقَّ تَسْتَرْقِيْهَا وَدَوَاءمنَتَدَاوَى بِهِ وَتُقَاةً نَتَّقِيْهَا
هَلْ تَرُدُّ مِنْ قَدَرِ اللَّهِ شَيْئًّا قَالَ هِىَ مِنْ قَدَرِ اللَّهِ- (رواه أحمد والترمذى وابن ماجة)
97. Abu Khizamah &l , 2 narrated on the authority of his father that he asked
Allah's Messenger whether the spells that they invoke, the medicines that they take
and the caution (or preventive measures) that they exercise frustrate the Divine
1
Tirmidhi # 2148, Musnad Ahmad 2-167, Tirmidhi said, 'The Hadith is hasan Gharib'
رضى الله عنه He was tabi'i. His father Umayr was a sahabi 2

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decree? He said, "These things too are part of the Divine decree." 1
COMMENTARY: Just as illness and anxiety are cure and protection part of it. When a person
is destined to fall ill, he is also destined to use medicine and to recover or not. Hence, it is not
wrong to use medicines. As for amulets, talisman and exorcising, these things must be the
supplications from the Qur'an and aHadith and Allah's names and attributes.
However, we must believe that only Allah gives cure and protection while the things
that we use are only a means towards that. If, on the other hand, we use what is
disallowed by Shari'ah or place reliance on these things at the exclusion of Allah then it
is forbidden to use them.
(٩٨) وَعَنُّ ابٍ هُرَيْرَةً قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَحْنُ نَتَنَازَهُ فِي الْقَدْرِ فَغَضِبَ
حَتَّى إِحْمَرَّ وَجْهُهُ حَتَّى كَأَنَّمَا فُقِيَّ فِيْ وَجْنَتَيْهِ حَبُّ الزُّمَّانٍ فَقَالَ أَبِهِذَا أُمِرْتُمْ أَمْ بِهِذَا أُرْسِلْتُ إِلَيْكُمْ
إِنَّمَا هَلَكَ مَنْ كَاتَ قَبْلَكُمُ حِيْنَ تَنَازَعُوا فِيْ هذَا الْأَمْرِ عَزَمْتُ عَلَيْكُمُ عَزَمْتُ عَلَيْكُمْ أَنْ لَّا
تَنَازَ عُوا فِيْهِ رَوَاهُ التِّرْمِذِىُّ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .98
came to them while they were debating about Divine decree. He became angry and
his face turned red such as though pomegranate seed had been cracked open on his
face. He asked them, "Is this what you are commanded to do? Is this with which I
was sent to you? Indeed, those before you perished only because they debated on
this subject. I call upon you to assure me that you will not debate on it ever." 2
(٩٩) وَرَوَى ابْنُ مَاجَةً تَخُوَهُ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَيِهِ عَنْ جَدِّه
99. And, Ibn Majah transmitted the like of it from Amr ibn Shu'ayb from his
father, from his grand father. 3
COMMENTARY: The Prophet صلى الله عليه وسلم instructed the sahabah رضى الله عنه not to try to probe
the unknown. He told them that he had brought Allah's commands to them and they ought
to abide by them.
As for the line of transmission of the version of Ibn Majah, Shau'ayb reported from his
grandfather Abdullah ibn Amr ibn al-Aas, and from Shu'ayb, his son Amr narrated. Hence,
the pronoun in from his father refers to Amr ibn Shu'ayb and in 'from his grandfather' to
Shu'ayb. Amr does not transmit from his grand father Muhammad ibn Abdullah. The line
of descent in Amr ibn Shu'ayb ibn Muhammad ibn Abdullah ibn Amr ibn al Aas. It was
necessary to explain it because in other aHadith the words 'from is grandfather' have the
pronoun referring to Amr ibn al Aas, but not in this Hadith.
(١٠٠) وَعَنْ آَبِيْ مُؤْسِى قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِنَّ اللَّهَ خَلَقَ أَدَمَ مِنْ قَبْضَّةٍ
قَبَضَّهَا مِنْ جَمِيْعِ الْأَرْضِ فَجَآءَ بَنُوًا أَدَمَ عَلى قَدْرِ الْأَرْضِ مِنْهُمُ الْأَحْمَرُ وَالْأَنْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذُلِكَ
Tirmidhi # 2072, 2155, Ibn Majah # 3437, Musnad Ahmad 3-421
2 Tirmidhi # 2140
3
Ibn Majah # 85, Musnad Ahmad 3-178

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وَالسَّهْلُ وَالْخْرُهُ وَالْخُبِيْثُ وَالطَّيِّبُ - (رواه أحمد والترمذى وابوداود)
صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Musa .100
the say, "Allah created Aadam from a handful (of dust) that He took from the
entire earth. Hence, the children of Aadam are (born) in accordance with the earth.
Of them are the red, white, black and of assorted colours. There are the mild and
the rough as also the wicked and the good."1
COMMENTARY: When Allah created Sayyiduna Aadam JI4Je, He sent the angel Izrail
to fetch a fistful of earth. He collected dust from every nook and corner of the earth. That
was the source of the difference in colour and temperament of the progeny of Sayyiduna
.عليه السلام Aadam
(١٠١) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ سَمِعْتَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِكَّ اللَّهَ خَلَقَ خَلْقَهُ
فِيْ تُلْمَةٍ فَأَلْقَى عَلَيْهِمْ مِنْ تُؤْرٍهٍ فَمَنْ أَصَابَهُ مِنْ ذلِكَ الثُّوْرِ إِهْتَدِى وَمَنْ آَخْطَأَ ضَلَّ فَلِذْلِكَ أَقُوْلُ
جََّّ الْقَلَهُ عَلى عِلْمِ اللَّهِ - (رواه أحمد والترمذى)
101. Sayyiduna Abdullah ibn Amr رضى الله عنه narrated that he heard Allah's
Messenger صلى الله عليه وسلم as, "Surely Allah created His creation in darkness. Then He
cast on them a reflection of His light. He who got some of that light is guided but he
who was deprived of it fell into aberrance. This is why I say, 'The pen has dried up
having written the knowledge of Allah.' 2
COMMENTARY: The word 'darkness refers to nafs ammarah (the soul that incites). Those
who received the light of faith and kindness and acquired the intimate Divine knowledge
through obedience, emerged out of darkness of the nafs ammarah into the light of piety
and righteousness. Those who did not get it, found themselves on the aberrant path.
(١٠٢) وَعَنْ أَنَسٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُدُثِرُ أَنْ يَقُوْلَ يَا مُقَِّّبَ الْقُلُوُبِ ثَتِّتُ
قَلْبِئْ عَلَى دِيْنِكَ فَقُلْتُ يَا نَبِىَّ اللّهِ أَمَنَّا بِكَ وَبِمَا جِئْتَ بِهٍ فَهَلُ تَخَافُ عَلَيْنَا قَالَ نَعَمْ إِنَّ الْقُلُوُبَ بَيْنَ
إِصْبَعَيْنٍ مِنْ أَصَابِعِ اللّهِ يُقَلِّبُهَا كَيُفَ يَشَآء ۔ (رواه الترمذى وابن ماجة)
102. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم made
this supplication frequently : ◌َيَا مُقْلِبَ القلوب ثبت قلبي على دينِك ( you who turn hearts,
make my heart firm on your religion), So Anas asked him "O Prophet of Allah, we
have believed in you and in that which you have brought, is it that you fear for us
(lest we go astray)?" He said, "Yes Indeed, the hearts are between two fingers of
Allah. He turns them about as He wills." 3
COMMENTARY: The Prophet صلى الله عليه وسلم advised his sahabah رضى الله عنه to make this prayer
often. Allah manages the hearts and they should pray to him to keep their hearts firm on
his religion and keep them safe from going on the wrong path.
1
Tirmidhi # 2965, Abu Dawud # 4693, Musnad Ahmad 4-400
2 Tirmidhi # 2651, Musnad Ahmad 2-176
3
Tirmidhi # 2147, Ibn Majah # 3834, Musnad Ahmad 3-112

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(١٠٣) وَعَنْ أَبِئْ مُؤْسِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْقَلْبٍ كَرِيْشَةٍ بِأَرْضٍ فُلَاةٍ يُقَلِّبُهَا
الرِّيَامُ ظَهُرَّ الِيَظْنٍ - (رواه احمد)
103. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى اله عليه وسلم said,
"The heart is like a feather lying on the ground in the wilderness. The wind
continues to turn it upside down and downside up."1
COMMENTARY: This is how the hearts veer from evil to piety or from piety to evil.
(١٠٤) وَعَنُ عَلِيٍّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُؤْمِنُ عَبْدْ حَتَّى يُؤْمِنَ بِأَرْبَعٍ يَشْهَدُ أَن لَّا إِلَّهَ
إِلَّا اللّهُ وَأَبِّى تَسْوُلُ اللّهِ بَعَثَّنِيْ بِالْحُقِّ وَيُؤْمِنُ بِالْمَوْتِ وَالْبَعْثِ بَعْدَ الْمَوْتٍ وَيُؤْمِنُ بِالْقَدْرِ.
(رواه الترمذى وابن ماجة)
104. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "No
one believes unless he believes in four things: he bears testimony that there is no
God but Allah and that I am His Messenger and that He sent me with the truth; he
believes in death, he believes in resurrection after death; and he believes in
predestination."2
COMMENTARY: To believe in death is to be convinced that the life of this world is fleeting
Death comes at Allah's command. Illness or accident, etc. are not the real cause though they
seem so at first sight. Death of any person is only in Allah's hand and comes at His command.
(١٠٥) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صِنْفَانٍ مِنْ أُمَّتِيْ لَيْسَ لَّهُمَّا فِي الْإِسْلَامِ
نَصِيْبُ الْمُرُجِيَّةُ وَالْقَدَرِيَّةُ رَوَاهُ التِّزْ مِذِىُّ وقَالَ هُذَا حَدِيْثْ غَرِيُبْـ
105. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Two groups in my ummah have no portion in Islam: al Murji'ah and al-Qadariyah."3
COMMENTARY: Murji'ay do not believe in causes for deeds. They compare mankind to
inanimate objects that cannot do anything on their own. They hold that human beings have
no choice or ability to do whatever they do, or to not do what they do not do. It is nature
that gets them to perform deeds.
The qadariyah and on the other extreme. They reject predestination - They say that Divine
decree has no influence on a person's deeds but he himself is the creator of his deeds. He
has choice and power over it. The Mu'tazillah and the Rawafid hold the same opinion.
If we examine the Murji'ah then their belief is tantamount to saying that whatever a person
does is an act of Allah. When he sees, for instance, he does not see but Allah sees, and so
on. This would mean that though the person is there, he has no existence at all. Rather, he
is an intermediary between the creator and deeds. He is a means to make known the deeds
and only Allah exists and all else is non-existent.
The entire exercise supports the idea of wah datulwajud and denies more then one
-
Ibn Majah # 88, Musnad Ahmad 4-408
2 Tirmidhi # 2152, Ibn Majah # 81, Musnad Ahmad # 758
3 Tirmidhi # 2156, Ibn Majah # 62

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Translation & Commentary of MISHKATUL MASAABIH
Vol.1
existences. The ignorant Sufis call it (Cl __ ) 1 pantheism. Only one being exists. All others
that exist are imaginary and fictitious.
Then how is Allah a Creater and Eternal. His attributes relative to the creation are no more
manifest. His doings are null and void -we seek refuge in Allah for that.
He cannot be perfect in their logic. If that is so He cannot be called God which means that
there is no creator and no creation.
In short, the Murji'ah make the creature impotent, powerless and make destiny responsible
for all his deeds. IN this way, they have clipped many of Allah's attributes.
As for the Qadriyah, they have reacted to the Murji'ah and emphasized on the
characteristic of servitude and ignored the attributes of the Divine. The creature enjoys
complete choice, power, will and authority to do to such an independent extent that God's
will and power do not have any say init. Some go to the extent to suggest that God has no
knowledge of the creature's doings before he does them. He knows them only after he had
performed them.
Thus, while the murji'ah deprived the creature of knowledge, ability, option etc. in his
destiny, the Qadriyah made the creature possess all these attributes and deprived God of
all these attributes. In other words, they too detract from Divine attributes - we seek refuge
in Allah from such thought. For, man does very many deeds, good and bad, every moment
and he also causes other things in the universe to complete those things that fall in his
power and authority. All creation from earth to heaven come under his influence. Now, the
Qadriyah say that all doings of mankind are their own creation and God has no say in
them, not even having known them before they materialized. This means that while man
possesses the knowledge of the deed, God does not know it before it comes to be done.
In this way, the number of man's creation exceeds that of God's Moreover, man'[s creation
is out of God's sphere of authority and He loses all authority while man becomes all
powerful, Man encroaches into God's territory and God joins the ranks of the creatures.2
Both these doctrines are out of the Islamic point of view. They have gone on the wrong
path the consequence of which can only be Divine punishment and loss in the hereafter.
In comparison, the path of the ahlus sunnah waal jama'ah is clear and correct. Allah is the
creator of all deeds while the creature is the perpetrator. Whatever happens in the world,
or will happen, follow Allah's command and will, and with His knowledge. And,
everything that the creatures do, good or bad, are all predestined and transpire at the
oppointed time However the creatures are bestowed with intelligence, understanding and
ability to pick out good from evil. Then both the paths are made clear to them and they are
informed of the consequences of taking each path. Thus, in regard to picking out path or
doing something, the creature is at liberty and can exercise his choice.
In other words, the ahl us saunnah wa al-jama'ah call the creature independent (and
empowered) and at the same time compelled (and helpless. However he is neither
absolutely independent nor absolutely restricted. He is fathered to the predetermined
destiny but he is not inanimate like rocks and lifeless things.
While the Hadith seems to declare these two sects, the Murji'ah and the Qadriyah,
disbelievers, the investigation of Shaykh Abdul Haq, muhaddith dahlawi discloses that the
Islamic Scholars do not regard them as disbelievers but say that they are sinners and
1
Hamah oost: a doctrine that identifies God with the universe, or regards the universe as a manifestation of God.
2 Adopted from Masalah taqdir by Mawlana Muhammad Tayyib