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objectives of the Book and the sunnah. They are not rejected.
(١٤١) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَمَّا بَعْدُ فَإِّ خَيْرَ الْحَدِيْثِ كِتَابُ اللَّهِ وَخَيْرَ
الْهَدْيِ هَدْىُ مُحَمَّدٍ وَشَرَّ الْأُمُوْرِ مُحْدَثَاتُهَا وَكُلُّ بِدُعَةٍ ضَلَالَةٌ - (رواه مسلم)
141. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "To
proceed; The best word is the Book of Allah, and the best guidance is that which is
taught by :Muhammad, and the worst of things is new things in religion. Every
bid'ah (innovation) is 'to go astray.' "1
COMMENTARY: Perhaps the Prophet (,,le ando was delivering a sermon and must have
begun with Allah's praise before saying 'amma bad' (to proceed). Then he spoke his words.
Bid'ah are innovations meaning those things that were not found in the Prophet's last
, times, but were brought after him during different periods of time. There are two kinds
of it; bid'ah hasanah(good innovation) and bid'ah Sayyi'ah(bad innovation), the good and
the bad innovations. They are either in conformity with the Islamic principles and not at
variance with them, or they flout the objectives of Shari'ah(divine law) and are
contradictory to the Qur'an and the sunnah(Practice of the Holy Prophet), and they mislead
كُلّ بِذْعَةِ) ;wrath. The words of the Hadith صلى الله عليه وسلم and deserve Allah's and His Messenger's
Us(s) (every innovation is 'to go astray') refer to this kind bid'ah sayyi'ah(bad innovation)
and they should be shunned.
In fact, some bid'ah are wajib, like learning grammar without which it is not possible to
understand the Quran.
Some bid'ah are haram (forbidden), like the creed and ideologies of the Qadariyah and
the Jabariyah that are contrary to the Quran and the sunah. In fact, it is a wajib bid'ah to
reject their religion.
Some bid'ah are mustahab, like setting up the Khanqah where people's hearts are oriented
to the true path. Or, building madrasahs, or such other things as are for the good of the
Muslims and needed at the time, though they may not have existed in the Prophet's times.
Some of the bid'ah are makruh (undesirable, detested), like decorating the copies of the
Quran and the mosques and using such methods for decorating them as are not masnun
(legalized).Some bid'ah are mubah like shaking hands in the morning which is the
contention of Imam Shafi'I tlar, but Imam Abu Hanifah atlar> regards it as makruh.
Imam shafi'I alar, has evaluated bid'ah in an excellent manner. He defines bid'ah as any
innovation that is contrary to the book, the saying of the sahabah du atl so, and the
consensus of the ummah. It is error and straying. As for those things that are not such,
there is no harm in it.
(١٤٢) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَبْغَضُ النَّاسِ إِلَى اللَّهِ ثَلَاثَةٌ مُلْجِدْ فِي الْحُزَمِ
وَمُبْتَغْ فِي الْإِسْلَامِ سُنَّةَ الْجَاهِلِيَّةِ وَمُطَّلِبْ دَّ امْرِئٍ مُسْلٍِ بِغَيْرٍ حَقٍّ لِيُهْرِ يُقَ دَمَهُ- (رواه البخارى)
142. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The people most hated in Allah's sight are three; one who commits evil in the
Haram, one who seek to introduce into Islam the ways of the Jahiliyah (pre Islamic
1 Musim # 43-867.

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days), and one who demands blood of a Muslim unjustly that he might shed it."1
COMMENTARY: One of these three kinds is he whom Allah has honoured with his
presence in His house, but he not only does not respect it but also perpetrates what is
unbecoming, like quarreling, hunting or violating the Shari'ah.
The other kind is blessed with faith but seeks to adopt the customs of the days of
ignorance. Examples are wailing, taking ill omens, celebrating the Nuwruz or customs that
are un-Islamic like anniversaries of the saint, illuminating graves, making offerings to
others than Allah, doing unsanctioned things in Muharram and on Shab bara'ah.
The third kind seeks to kill a Muslim simply to shed blood. While killing any one is a crime
in itself, when shedding blood is the aim, the crime becomes more grave and serious.
(١٤٣) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كُلُّ أُمَّتِيْ يَدْخُلُونَ الْجَنَّةَ إِلَّ مَنْ آَبِي قِيَّلَ
وَمَنْ آَبِى قَالَ مَنْ أَطَاعَنِيْ دَخَلَ الْجَنَّةَ وَمَنْ عَصَانِىٌ فَقَدْ آَبى- (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .143
said, "Everyone of my ummah shall enter paradise, except those who reject."
Someone asked him, "Who are they who reject?" He said, "He who obeys me will
enter paradise and he who disobeys me has rejected."2
COMMENTARY: The Prophet dugade a de said, "He who disobeys me and ignores my commands
is a rebel. He is not worthy of admittance to paradise but he deserves to be punished."
(١٤٤) وَعَنْ جَابٍ قَالَ جَآءَتُ مَلَائِكُهُ إِلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَهُوَّ نَآئِمْ فَقَالُواْ إِنَّ لِصَاحِبِكُمُ
هُذَا مَثَلَّا فَاضْرِبُوْا لَهُ مَثَلَّا قَالَ بَعْضُهُمْ إِنَّه نَآئِمْ وَقَالَ بَعْضُهُمْ إِنَّ الْعَيْنَّ نَآئِمَةٌ وَالْقَلْبُ يَقْطَانٌ فَقَالُوا
مَقَلُهُ كَمَثَلٍ رَجُلٍ بَ دَارًا وَجَعَلَ فِيْهَا مَأْذُبَّةٌ، وَبَعَثَ دَاعِيًّا فَمَنْ أَجَابَ الدَّاعِيَ دَخَلَ الذَّارَ وَأَكُلَ مِنَّ الْمَأُبَّةِ
وَمَنْ لَّمْ يُحِبِ الدَّاعِ لَمْ يَدْخُلِ الدَّارَ وَلَمْ يَأْكُلُ مِنَ الْمَأُبَةِ فَقَالُوْا أَقِلُوْهَا لَهُ يَفْقَّهُهَا قَالَ بَهُضُهُمْ إِنَّهُ نَآئٌِ
وَقَالَ بَعْضُهُمْ إِنَّ الْعَيْنَ نَآئِمَةٌ وَالْقَلَبُ يَقْظَّاُ فَقَالُوا الدَّارُ الْجُنَّةُ وَالذَّاعِيْ مُحَمَّدْ فَمَنْ أَطَاءَ مُحَمَّدًا
فَقَدْ أَطَاءَ اللَّهُ وَمَنْ عَفِى مُحَبَّدًا فَقَدْ عَقَى اللَّهَ وَمُحَمَّدْ فَرَقْ بَيْنَّ النَّاسِ - (رواه البخارى)
144.' Sayyiduna Jabir Acil so> narrated that some angels came to the Prophet la.
while he was asleep. They said (to each other). Surely, there is an example for
your friend. Do coin for him the example." Some of them said, "He is asleep." Some
others said, "The eyes sleep but the heart is awake." They said, "His example is as
the example of a man who builds a house and hosts a feast therein for which he
sends round a person to invite (guests). So he who responds to the inviter, enters
the house and partakes of the food. But, he who does not respond will not enter the
house and will not eat the food." They said, "Make it clear that he may understand
it." Some of them said, "He is asleep," but some others said, "Though the eyes
sleep, yet the heart is awake." And, they explained, 'The house is paradise. The
inviter is Muhammad. He who obeys him obeys Allah but he who disobeys him,
1 Bukhari # 6882.
2 Bukhari # 7280, Musnad Ahmad 2-361.

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disobeys Allah. And, Muhammad distinguishes between the people."1
COMMENTARY: He who built the house and threw a feast is Allah. The feast is the
blessings of paradise. The Prophet yle an is the one who distinguishes between the
infidel and the believer, false and truth, sinner and righteous.
(١٤٥) وَعَنْ آَنَسٍ قَالَ جَآءَ ثَلَاثَةُ رَهْطٍ إِلى أَزْوَاجِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْأَلُّونَ عَنْ عِبَادَةِ النَّبِيِّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فَلَمَّا أُخْبِرُوْا بِهَا كَأَنَّهُمْ تَقَالُّؤُهَا فَقَالُوا أَيْنَ تَخُنُ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَقَّدُ غَفَّرَ اللهُ لَهُ
مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ فَقَالَ أَحَدَهُمْ أَمَّا أَنَا فَأُصَلِّى اللَّيْلَ أَبَدًّا وَقَالَ الْآخَرُ أَنَا أَصُوْمُ النَّهَارَ أَبَدًّا وَلَا أُفْطِرُ
وَقَالَ الْآخِرُ أَنَا أَعْتَزِلُ النِّسَآءَ فَلَا آتَزَقَُّ أَبَدًّا فَجَاءَ الذَّبِىُّ صَلَّى اللَّهُ عَلَيَّهِ وَسَلَّمَ إِلَيْهِمْ فَقَالَ أَنْتُهُ الَّذِيْنَ قُلْتُمْ كَذَا
وَكَّذَا آَمَّا وَاللَّهِ إِنَّ لَأَخْشَاكُمْ لِلّهِ وَاَتْقَاكُمْ لَهُ لَكِتِى أَصُوْمُ وَاَفْطِرُ وَأُصَلِّيٍّ وَأَزْقُدُ وَآَتَزَقَُّ النِّسَآءَ فَمَنْ رَغِبَ عَنْ
سُنَّتِىْ فَلَيْسَ مِنِّى- (متفق عليه)
145. Sayyiduna Anas As il so) narrated that three men came to the wives of the
. صلى اله عليه وسلم to enquire about the (kind of) worship of the Prophet صلى الله عليه وسلم Prophet
When they were told of that, they seemed to regard that as insufficient and said,
"where do we stand in relation to the Prophet ,y al ? Indeed, Allah has forgiven
him his past and present sins." So, one of them resolved to stand in salah all night.
Another made up his mind to fast every day and never go without fasting. The third
bound himself to keep away from women and never marry. (Meanwhile,) the
Prophet , that came and asked them if they had pledged abstinence, and he
said, "know, by Allah, I fear Allah more than you do and I am more submissive to
him than you are, but, I do fast as also go without fasting. I offer the salah and do
sleep too, and I have married woman too. He who turn away from my sunnah does
not belong to me."2
COMMENTARY: The three sahabah sauf , were (Sayyiduna) Ali (ibn Abu Ta'lib) catulo,
Uthman ibn Maz'un assaul , and Abdullah ibn Rawahah acall Go, They thought that since
the Prophet (tl & was innocent, he need not have performed the worship which he
did. They said that the was already forgiven in he light of verse (2) of surah al-fath:
لِيَغْفِرَلَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ
{That Allah may forgive you of your fault that which is past and that which is to come}
They decided to adopt asceticism to a certain degree to gain nearness to Allah. However,
the Prophet y & forbade them to transgress beyond the limit of worship prescribed
by Allah and His Messenger , ,le ando. Only that kind of worship is approved as is
prescribed by them, and that much is enough to attain nearness to Allah.
It is a kind of perfect ness for man to combine the natural demands of life with worship
and to give the rights of fellow man with the rights of Allah too. At the same time, he
must not falter in placing trust in Allah. The Prophet , a demonstrated this life
1
Bukhari # 7281, Tirmidhi # 2871 (similar).
2 Bukhari # 5063, Muslim # 5-1401.

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for others to emulate.
In conclusion, the Prophet ya made it very clear, 'This is my sunnah. If any one veers
from it or exceeds it he seems to say that he is not satisfied and interested with it. So, he is
out of the folds of my community and has no relationship with it."
The Prophet Lyst a thus implied that it is not allowed to neglect the demands of the
worldly life and to follow monasticism.
Mawlana Shah Muhammad Ishaq alar> said, that some of the scholars cite this Hadith to
reject those people who uphold bid'ah hasanah because the three sahabah aus at so, had
formed intentions to engage in a kind of worship. Since that was not in keeping with
the sunnah and exceeded that, the Prophet ,, a did not like it and disallowed it.
Hence, only the kind of worship known from the Prophet , a must be observed
without any additions.
(١٤٦) وَعَنُ عَائِشَةَ قَالَ صَنَعَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَيْئًا فَرَخَّصَ فِيْهِ فَتَتَرَّهَ عَنَّهُ قَوْمٌ فَبَلَغَ زَلِكَ
رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَطَبَ فَحَمِدَ اللَّهُ ثُؤَّ قَالَ مَابَالُ أَقْوَامٍ يَتََّّهُوْنَ عَنِ الشَّىءِ آَصْنَئُهُ
فَوَ اللّهِ إِِّ لَأَعْلَمُهُمْ بِاللَّهِ وَأَشَدُّهُمْ لَهُ خَشْيَةٌ - (متفق عليه)
146. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم did
something and gave his permission (to others) to do it. Some people, however,
abstained from it. When he came to know of it, he delivered a sermon. He praised
Allah and said, "What is wrong with those men who abstain from doing what I do
(and allow)? For, by Allah, I know (the pleasure and displeasure of) Allah better
than they know and I have more fear of him than they have."1
COMMENTARY: The Prophet ,Ale an availed of concessions allowed by the Shari'ah
(divine law)and encouraged other people to avail of them. Perhaps, someone preferred not
to benefit from that. There is much wisdom in these concessions. They allow for
weaknesses in human beings. If anyone avails of them, he sort of demonstrates his
helplessness and weakness and Allah loves this kind of conf ssion. The Prophet ,tanto
said, Allah loves that concessions should be availed and facilities be seized just as He loves
that the lofty ideals should be chosen."
(١٤٧) وَعَنْ رَافِعْ بُنِ خَدِيْجٍ قَالَ قَدِمَ نَبِىُّ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِيْنَةَ وَهُرْ يُؤَّبِّرُوْنَ النَّخُلَ فَقَالَ
مَا تَسْتَعُوْنَ قَالُوا كُنَّا نَصْنَهُهُ قَالَ لَعَلَّكُمْ لَوْ لَمْ تَفْعَلُوْا كَانَ خَيْرًّا فَتَرَّكُوْهُ فَتَقَّقَتُ قَالَ فَذَكَرُوْا ذَلِكَ لَّهُ
فَقَّلَ إِنَّمَا أَنَا بَشَرْ إِذَا أَمَرْتُكُمُ بِشَيْئٍ مِنْ آَمْرِ دِينِكُمْ فَخُذُوا بِهِ وَإِذَا آَمَرْتُكُمُ بِشَمٍْ مِنْ رَأْبٍ فَإِنَّمَا أَنَا بَشَرْ-
(رواه مسلم)
صلى الله عليه narrated that Allah's Messenger 2 رضى الله عنه Sayyiduna Rafi' ibn Khadij .147
, came to (them at) Madinah and found them pollinating the palm trees. He asked
them, "what are you doing?" They told him that they had been doing it (for long)
1
Bukhari # 1601, Muslim # 127.2356, Musnad Ahmad 6-45.
2 He was an ansari, Awsi. He died in 42 AH at the age of 56 years.

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and he advised them, "Perhaps, if you do not do it, that might be better (for you_)."
So they abandoned the practice but the produce came down and they informed him
of that. He said, "I am but a human being. When I command you concerning you
religion, take it (and obey), but when I advise you about anything on my own
(opinion), then I am merely human."1
COMMENTARY: The people of Madinah used a method of pollination for dates. They
paired the flower at a male tree with a female tree to increase their produce. The Prophet
dugale ano said that his opinion on a worldly subject should not be bracketed with Divine
revelation and need not be followed.
The Hadith is evidence that the Prophet's y,la main concern was the hereafter, not this
world. He paid more attention to the affairs of religion.
According to some other aHadith, his words concerning this affair are:
,You have more knowledge about the affairs of your world). However) انتم اعلم بأمور دنيا كم
there is no doubt whatsoever that the Prophet yla was the most intelligent of all men
in matters of religion and the world.
(١٤٨) وَعَنْ أَبِيْ مُؤْمِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا مَقَلِيٍ وَمَثَلُ مَا بَعَثَنِىَ اللهُ بِهِ كَمَّقَلِ
رَجُلٍ آتى قَوْمًّا فَقَالَ بَا قَوْمٍ إِّْ رَآَيْتُ الْجُيُشَ بِعَيْنَّ وَإِنْ آَنَّا النَّذِيْرُ الْعُرْيَاُ فَالتَّجَآءَ النَّجَاءَ فَأَطَاعَهُ
: طَآئِفَةٌ مِنْ قَوْمِهٍ فَأَدُلَّوْا فَانْطَلَقُوا عَلَى مَهْلِهِمْ فَنَجَوْا وَكَذَّبَتُ طَآئِفَهُ مِنْهُمْ فَأَصْبَحُوْا مَكَانَهُمْ
فَصَبَّحَهُمُ الْجُيْشُ فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ فَذَالِكَ مَثَلُ مَنْ أَطَاعَنِيْ فَاتَّبَةَ مَا جِئْتُ بِهِ وَمَثَلُ مَنْ عَصَانِ
وَكَذَّبَ مَاجِئْتُ بِهِ مِنَ الْحُقِّ - (متفق عليه)
148. Sayyiduna Abu Musa Au ail o) narrated that Allah's Messenger said, "My
example and the example of that with which Allah has sent me is only like that of a
man who came to a people and said, 'O people! I have seen an army with my eyes.
And, indeed, I am a plain Warner! So, save yourselves! Escape!' some of his people
obeyed him and escaped by night quietly and were safe. Some other, however,
belied him and remained at their own places till the morning. The army invaded
them in the morning and killed and eliminated them. This then is the example of
one who obeys me and abides by that which I have brought, and the example of one
who disobeys me and belies that which I have brought of the truth."2
COMMENTARY: The words in the Hadith (BUgh guin bi als) 'and, indeed, I am a plain
Warner!' are translated as 'an unselfish Warner' in the Urdu translation, but as a nude
Warner' in the explanation of Mazahir ul Haq (v1 p196). There follows the explanation. It
was a practice among the Arabs that if anyone detected an army approaching his land, then
he would undress and place his garments on his head and shout, as he ran towards his
people , that an army was coming to them. They would prepare to defend themselves. He
was called 'a nude Warner.' Later on, however, this became an idiomatic form of warning
of any sudden and terrible accident or mishap.
This example was used by the Prophet , to give tidings of paradise to the obedient
Muslim # 140, 2362.
2 Bukhari # 7283, Muslim # 16.2283.

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and of punishment to the rebellious.
(The some explanation is given in Luqhatul Hadith v3 p91 under (oue) for 'a naked Warner'
as in Mazahirul Haq preceding lines. However, the English translations of Bukhari and
Muslim by Dr. Mahmood Muhsin Khan and Abdul Hamid Siddiqi of Darus Salaam and
Sh. Muhammad Ashra respectively, have 'a plain Warner.')
(١٤٩) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَثَلِى كَمَثَلِ رَجُلٍ إِسْتَوْقَّدَ نَارًا فَلَمَّآ
أَضَاءَتْ مَاحَوْلَهَا جَعَلَ الْفَرَاشُ وَهذِهِ الدَّوَابُ الَّتِىْ تَقَّهُ فِيِ الثَّارِ يَقَّعْنَ فِيْهَا وَجَعَلَ يَحْجُزُهُنَّ وَيَغْلِبْنَهُ
فَيَتَقَخَّمْنَ فِيْهَا فَأَنَا أَخِذْ بِحُجَزِ كُمْ عَنِ النَّارِ وَأَنْتُمُ تَقْخَّمُونَ فِيْهَا (هَذِهِ رِوَايَةُ الْبُخَارِيِّ وَلِمُسْلٍِ نَخُوَهَا
وَقَالَ فِيْ آخِرِهَا قَالَ فَذُلِكَ مَثَلِيُ وَمَثَلُكُمُ أَنَا أَخِذْ بِحُجَزِ كُمْ عَنِ النَّارِ هَلُقَّ عَنِ النَّارِ هَلُوَّ عَنِ النَّارِ
فَتَغْلِبُوْنِيْ تَقَخَّمُونَ فِيْهَا) - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayra .149
said, "My example is that of a man who kindles a fire. When it lit all around it, the
mot has and these other insects, that fall in the fire, drop into it. He tried to prevent
them but they (did not cease to fall and) prevailed over him and dropped into the
fire. So do I pull you by your girdles from the Fire (of hell) but you go on falling
into it." (This is as Bukhari transmits. Muslims has the like of it but adds after it:)
The Prophet ,, & said, "that is my example and yours. I continue to pull you
by you girdles from hell, 'come away from the fire! Come away from the fire! But
you prevail over me and rush into it."1
COMMENTARY: The Prophet (,, a means to say that he has made it very clear what
the unlawful and forbidden things are. However, like moths and butterflies that
persistently drop into the fire, you continue to do the forbidden things and the undesirable,
and so advance towards the Fire of hell, not heading my efforts to prevent you.
(١٥٠) وَعَنْ آنِيْ مُؤْسِى قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ مَا بَعَثَّنِى اللهُ بِهِ مِنَ الْهُدَى وَالْعِلْمِ
كَمَثَلِ الْغَيْثِ الْكَثِيْرِ آَصَابَ أَرْضًا فَكَانَتُ مِنْهَا طَائِفَةٌ طَيِّبَّةٌ قَبِلَتِ الْمَآءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيْرَ
وَكَانَتْ مِنْهَا أَجَادِبُ أَهْسَكِّتِ الْمَآءَ فَتَفَعَ اللَّهُ بِهَا النَّاسَ فَشَرِبُوْا وَسَقَوْا وَزَرَعُوا وَأَصَابَ مِنْهَا طَآئِفَةً
أُخْرِى إِنَّمَا هِيَ قِيْعَانْ لَا تُمْسِكُ مَآءٌ وَلَا تُنْبِتُ كَلََّّ فَذَلِكَ مَثَلُ مَنْ فَتُهَ فِيْ دِيْنِ اللَّهِ وَنَّفَكَهُ مَابَعَثَّنِى اللهُ پِه
فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَّمْ يَرْفَعُ بِذلِكَ رَأْسًا وَلَمْ يَقْبَلُ هُدَى اللّهِ الَّذِى أُرْسِلُتُ بِه- (متفق عليه)
150. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The similitude of what Allah has sent me with of guidance and knowledge is like
heavy rain that fell on a piece of land. Part of the land was good and absorbed the
water to produce much herbage and pasture. Part of it had hardness and it retained
the water which Allah cause people to profilt, so they drank it, gave to drink and
sowed seed. Some of the rain fell on such part of the land as was flat and could not
hold the water or produce herbage. These are the examples of: (the first two) one
1
Bukhari # 6483, Muslim # 18-2284, "irmidhi # 2883, (Shorter), Musnad Ahmad 2/244.

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who understand Allah's religion and acquires advantage from what Allah has sent
me with and learn and teaches other people; and (the last) is like him who heeds it
not and accepts not Allah's guidance with which I am sent."1
COMMENTARY: The Hadith mentions two kinds of people: who derive benefit from
religion and who do not profit from it. So is the piece of land of two kinds; that which uses
the water to advantage and that which gets no good from the water. The piece of land that
gains advantage from the water is also of two kinds; the one that grows herbage and the
other that does not grow any of it.
In the same way, those who derive benefit from religious knowledge are of two kinds: one
who is a scholar as well as a worshipper (who puts his knowledge to practice) and is a faqh
(jurist), and a teacher, being like the piece of land that absorbs the water to gain benefit
itself and to cause others to benefit, and also to grow grass. This scholar and worshipper is
like that. The second kind is a scholar and a teacher but not a worshipper and jurist; he is
like the earth that accumulates water and people use the water. Or the earth that absorbs
water and grows grass. It is like the mujtahid (who makes independent judgement) who
acquires knowledge, interprets rules, benefits himself and lets others benefit.
The earth that retains water is like the scholars of Hadith who learn Hadith and transmit
their knowledge in Toto to other people.
The third person is haughty who does not bow his head before Allah's religion, nor pays
heed to religious knowledge, nor to the message of Allah and His Messenger. He performs
no deeds nor spreads knowledge. He may follow any religion. He is like the barren earth
that neither absorbs water nor retains it, nor grows any thing.
(١٥١) وَعَنُ عَائِشَةً قَالَتُ تَلَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ " هُوَالَّذِىٌّ اَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ أَيَاتُ
◌ُحْكِّمَاتْ " وَقَرَأَ إِلَى " وَمَا يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبَابِ" قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا
رَأَيْتٍ - وَعِنْدَ مُسْلِوٍ رَآَيْتُهُ الَّذِيْنَ يَتَّبِعُونَ مَا تَشَابَةً مِنْهُ فَأُولِئِكَ الَّذِيْنَ سَتَّاهُمُ اللَّهُ فَاهُذَرُ ؤُهُمْ ـ
(متفق عليه، ال عمران،)
151. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم recited
(the verse 7 of surah Aal Imran):
هُوَّ الَّذِىٌّ اَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحُكِّمَاتٌ
{He is Allah who has revealed to you the Book some of its verses are of established
meaning} up to
وَمَا يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبَابِ
{and none is admonished but men of understanding.}
She then narrated that he said, "When you2 see that people stick to the verses in it
that are allegorical, they are the ones whom Allah has named, so beware of them."3
COMMENTARY: The entire verse is
1
Bukhari # 79, Muslim # 15.2282, Musnad Ahmad 4-399.
2
meaning Ayshah رضى الله عنها, but Muslim has the masculine plural (رائيم) 'you all'.
3
Bukhari # 4547, Muslim # 1-2665, Abu Dawud # 4598, Ibn Majah # 47, Darimi # 145.

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هُنَّ أُمِّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتْ فَأَّا الَّذِيْنَ فِيْ قُلُوبِهِمْ زَيٌْ فَيَتَّبِعُوْنَ مَاتَشَابَةٍ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ
وَابْتِغَآءُ تَأْوِ يُّلِهِ وَمَا يَعْلَمُ تَأْوِيلَةٌ إِلَّ اللّهُ وَالزَّاسِخُوْنَ فِى الْعِلْمِ يَقُوْلُوْنَ أَمَنَّا بِهِ كُلُّ مِنْ عِنْدِ رَبِنَا وَمَا
يَذَّكَّرُ إِلَّا أُولُو الْآَلْبَابٍ - (آل عمران ٣:، ركوعا)
{He is Allah who has revealed to you the Book, some of its verses are perspicuous
(of established meanings) - they are the substance of the Book - and others are
allegorical. So those in whose hearts is perversity follow the part thereof that is
allegorical, seeking (to cause) discord while searching its interpretation. But none
knows its interpretation except Allah. And those who are firmly rooted in
knowledge say, 'we believe therein, the whole of it is from our Lord.' And none is
admonished but men of understanding} (3:7)
There are two kinds of verses in the Quran: those verses whose meaning is clear without
any concealed understatement or doubt, and verses whose meaning is not apparent and
only Allah knows their true meaning, like; (autójail') {The hand of Allah is above their
hands} (48:10), and so on.
Those people who are pious and righteous and whose hearts are bright with the light of faith
and conviction, they not only understand the meaning and interpretation of the muhkamat
or perspicuous verses but also believe in them. They also believe in the mutashabihat or
allegorical and leave their real meaning to Allah alone. He alone is the knower.
However, those whose hearts swerve from the truth and whose minds stray, they probe the
allegorical. They offer their own interpretation. Not only are they misled but they also
mislead others.
(١٥٢) وَعَنُ عَبْدِ اللَّهِ بْنِ عَمْرٍ و قَالَ هَجَّرْتُ إِلَى رَسُولِ اللَّهِ صَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًّا قَالَ فَسَمِعَ أَصْوَاتَ
رَجُلَيْنِ إِخْتَلَفَا فِيْ آيَةٍ فَخَرَبَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعْرَفُ فِى وَجُهِهِ الْغَضَبُ فَقَالَ إِنَّمَا
هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِاِخْتِلَا فِهِمْ فِي الْكِتَابِ. (رواه مسلم)
152. Sayyiduna Abdullah ibn Amr 4 4dl (so) narrated that one midday, he visited
Allah's Messenger. He heard the voices of two men arguing about a verse and he
came out to them, anger it large on his face. He said, "Those who preceded you
perished only because of their disagreement about the Book (of Allah)."1
COMMENTARY: This refers to differing in such a way as to create doubts in the hearts or
weaken faith or cause dissension within the community leading to enmity and to
disbelief and bid'ah. Its examples are; disagreeing on the Quran itself, altering its
meaning, etc. Clearly, neither is it allowed to make ijtihad on these things nor to differ on
them. However, the differences of opinion of the mujtahids are correct and are a means
of Allah's mercy and a comprehension of religion and Shari'ah. This kind of ijtihad was
known among the sahabah aus all (so). It was beneficial and innumerable problems were
solved and rulings deducted.
(١٥٣) وَعَنْ سَعُدِ بْنِ أَبِيٍ وَقَّاصٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَعْظَمَ الْمُسْلِمِيْنَ فِي
1
Muslim # 2-2666.

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الْمُسْلِمِيْنَّ جُرْمًا مَنْ سَأَلَ عَنْ شَهْىٍ لَمْ يُحْزَّمْ عَلَى النَّاسِ فَحُرِّمَ مِنْ آَجُلٍ مَسْأَلَتِهِ. (متفق عليه)
: 153. Sayyiduna Sa'd ibn Abu Waqqas Asado> narrated that Allah's Messenger a
el said, "The most nasty of the Muslims among the Muslims is he who asks
about something that was not forbidden but was pronounced as disallowed because
of his question."1
COMMENTARY: This is about those who asked questions out of rebellion, or because of
hypocrisy like the question of the Banu Isra'il to Prophet Musa JI4Je about the cow.
However, this does not forbid asking genuine questions to gain knowledge. This kind of
enquiries earn reward for the seeker.
(١٥٤) وَعَنْ آَيْ هُرَيْرَةً قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَكُوُُ فِي آخِرِ الزَّمَانِ
دَجَّالُوْنَ كَذَّابُوْنَ يَأْتُوُنَّكُمُ مِنَ الْأَحَادِيْثِ بِمَا لَمْ تَسْمَكُوْا أَنْتُمْ وَلَّا أَبَاؤُكُمْ فَإِيَّاكُمْ وَإِيَّاهُوُ لَا
يُضِلُّوْنَكُمْ وَلَا يَفْتِنُوْنَكُمُ - (رواه مسلم)
154. Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "There
will be during the last days deceivers and liars who will bring to you such aHadith
as neither you nor your forefathers will have heard. So beware of them that they
might not lead you astray nor put you in trial."2
COMMENTARY: Some deceivers will appear towards the last era who will pretend to be pious
scholars. They will claim to lead men to Allah's religion and will invent false aHadith and teach
wrong commands and wrong beliefs. Muslims must avoid them and the innovators.
(١٥٥) وَعَنْهُ قَالَ كَانَ أَهْلُ الْكِتَابِ يَقْرَأُوُنَّ التَّوْرَاةَ بِالْجِبْرَانِيَّةِ وَيُفَيِّرُؤُنَّمَا بِالْعَرَبِيَّةِ لِأَهْلِ
الْإِسْلَامِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُقَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَّذِّبُوُهُمْ وَقُوْلُوًا أُمَنَّا
بِاللهِوَمَا أُنْزِلَ إِلَيْنَا - اَلَايَةُ -(رواه البخارى)
155. Abu Hurayrah &sail (so) narrated that the people of the Book read the Torah in
Hebrew but expounded it to the Muslims in Arabic. So, Allah's Messenger 4l &t
said, "Neither uphold nor reject people of the Book but:
قُوْلُوًا أَمَنَّا بِاللّهِ وَمَا أُنْزِلَ إِلَيْنَا الْآَيَّةِ
(Say, 'we believe in Allah and that which has been revealed to us ... ] (the entire
verse 136 of al baqarah)3
COMMENTARY: The entire verse (2:136):
قُوْلُوًا أُمَنَّا بِاللّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَآ أُنْزِلَ إِلَى إِبْرَاهِيمَ وَ إِسْمُعِيْلَ وَإِسْحُقَّ وَيَعْقُوْبَ وَالْأَسْبَاطِ وَمَآ أُوْقِيَ
مُؤْسِى وَعِيْنِى وَمَآ أُوْقِيَ النَُِّّّونَ مِنْ زَيِّهِمْ لَا نُفَرِّقُ بَيْنَّ أَحَدٍ قِنْهُمْ وَتَحْنُ لَهُ مُسْلِمُوْنَ - (سورة بقرة ٢: ١٣٧)
1 Bukhari # 7289, Muslim # 132-2358, Abu Dawud # 4610, Musnad Ahmad 1-179.
2
Muslim # 7-7, Musnad Ahmad 2-349.
Bukhari # 7542.

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(Say; 'we believe in Allah and that which has been revealed to us and that which
was revealed to Ibrahim and Isma'il and Ishaq and Ya'qub and the tribes, and that
which Musa and Easa were given from their Lord; we differentiate not between any
of them, and to Him we submit in Islam.}
The Prophet's y a+ words mean that if the people of the Book (the Jews) translate and
expound the Torah to you, then do not belie them but do not corroborate them either.
Rather, you should recite the verse (136) of surah al-Baqarah.
They should not be confirmed because they were given to tamper with the Book of Allah
and could have distorted the portion recited to you. Also, they should not be belied
because after all that is the Divine Book ad true, and they could have presented the
correct text before you.
(١٥٦) وَعَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَفَى بِالْمَرْءِ كَذِبًا أَنْ تُجُدِّثَ بِكُلِّ مَا سَمِعَ.
(رواه مسلم)
156. Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "This
lie is enough for a man that he narrates everything he hears."1
COMMENTARY: Even if any one does not lie but relays to others everything he hears
without verifying it, then that is enough lie from him. To pass on whatever is told is the
first step to falsehood. The meaning is that one should not circulate without finding out the
veracity of that which one hears.
(١٥٧) وَعَنِ ابْنِ مَسْعُوْمٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَّا مِنْ تَّبِيِّ بَعَقَهُ اللّهُ فِيْ أُمَّتِهِ قَبْلِى
إِلَّا كَانَ لَهُ مِنْ أُمَّتِهِ حَوَارِ يُّونَ وَأَصْحَابْ تَأْخُذُوْنَ بِهُنَّتِهِ وَيَقْتَدُونَ بِأَمْرِهِ ثُؤَّ إِنَّمَا تَخْلُفُ
مِنْ بَعْدِهِمْ خُلُوُفْ يَقُولُونَ مَالَا يَفْعَلُونَ وَ يَفْعَلُونَ مَا لَا يُؤْمَرُوَ فَمَنْ جَاهَدَهُمْ بِيِّدِه
فَهُوَ مُؤْمِنْ وَمَنْ جَاهَدَهُمُ بِلِسَانِهِ فَهُوَ مُؤْمِنْ وَمَنْ جَاهَدَهُمُ بِقَلْبِهِ فَهُوَ مُؤْمِنْ وَلَيْسَ وَرَآءَ ذُلِكَ
مِنَ الْإِيْمَانِ حَبَّةُ خَرُدَلٍ - (رواه مسلم)
157. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Every Prophet whom Allah sent to his people before me had among them his
disciples and companions. They abided by his sunnah and obeyed his commands.
They were succeeded later by those who said that which they did not practice and
did what they were not commanded to do. So, he who strives against these people
with his hand is a believer. He who campaigns against them with his tongue is a
believer. He who censures them in his heart is a believer. But, after that there is not
faith even as much as a grain of mustard seed."2
COMMENTARY: The jihad (or striving) with the hand is very obvious. The jihad (or
campaigning) with the tongue is to warn and disallow people from pursuing false beliefs and
describing their wrongs. The jihad with the hearts is to realize the evil of the false beliefs and
wrong deeds as contradict the true religion, and to detest their perpetrators at heart.
Muslim # 5-5, Abu Dawud # 4992.
2 Muslim # 80-50 Musnad Ahmad (part of it) 1-458.

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However, if anyone is so indifferent as not even to consider evil as bad then clearly his
heart is without even a faint light of faith. It is tantamount to being pleased with it and at
par with disbelief.
(١٥٨) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ دَعَا إِلَى هُدَّى كَاتَ لَهُ مِنَ الْأَجْرِ مِثْلَ
أُجُوُرِ مَنْ تَبِعَدُ لَّاَ يَنْقُصُ ذُلِكَ مِنْ أُجُوْرِ هِمْ شَيْئًا وَمَنْ دَمًا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثُمِ مِثْلَ اثَامِ مَنْ
تَّبِعَدُ لَا يَنْقُّصُ ذُلِكَ مِنْ أَثَا مِهِمُ شَيْئًا- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .158
said, "If anyone invites people to the right path then he earns a reward like the
rewards of those who follow him without their rewards being diminished. And, if
anyone invites other people to wrong doing then he earns a sin like the sins of
those who toe his line (willingly or unwillingly) without their sins being reduced."1
COMMENTARY: The people who obey get their reward because of their deeds and the
reward of the inviter will be for his preaching. The some applies to those who promote
indecency and those who follow them.
(١٥٩) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَدَأَ اْإِسْلَامُ غَرِيْبًا وَسَيَعُوْدُ كَمَا بَدَأَ قَطُوْبِى لِلْغُرَبَآءِ.
·
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .159
said, "Islam began in obscurity (or poverty) and will return to how it began. So
blessed are those few (who stick to it)."2
COMMENTARY: The Muslims in early Islam were poor and had to forsake their native
land and emigrate to a strange or foreign land. The same thing will happen in the end. So
the poor are fortunate who will remain steadfast as Muslims.
The sunan Ibn Majah gives another interpretation too: At its advent, it was deemed to be a
strange affair with beliefs and practices very alien to those then prevailing in Arabia. Then
they were accepted. Towards the end, most of the Muslims will abandon the obligations
prescribed by Islam and only a negligible minority will stick to the religion. Most people
will regard the Shari'ah(divine law) as out-dated and impracticable. Islam will thus revert
to obscurity or a strange affair.'3
(١٦٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ الْإِيْمَاتَ لَيَأْرِزُ إِلَى الْمَدِيْنَةِ كَمَا يَأْرِزُ الحَيَّةُ إِلى
جُحْرِهَا مُتَّفَقٌ عَلَيْهِ وسَتَذْكُرُ حَدِيْثَ آبيْ هُرَيْرَةً (ذَرُوْ فِي مَاتَرَكُتُكُهُ) (فِي كِتَابِ الْمَنَّاسِكِ وَحَدِيْقَىْ مُعَاوِيَةً
وَجَابِرٍ (لَا يَزَالُ طَائِفَةٌ مِنْ أُمَّتِىْ) (فِيْ بَابٍ ثَوَابٍ هُذِهِ الْأُمَّةِ إِنْشَآءَ اللّهُ تَعَالى-
160. Sayyiduna Abu Hurayrah asalgo, narrated that Allah's Messenger plusale is he said,
Muslim # 15,16-2674, Tirmidhi # 2683, Abu Dawud # 4609, Ibn Majah # 206, Musnad Ahmad 1/397,
Nasai # 856, Maalik Muwatta 159-41.
2
Muslim # 232-145, Tirmidhi # 2638, Ibn Majah # 3986, Musnad Ahmad 2/389.
3
Ibn Majah, Vol 5, 303, translated by Muhammad Tufail Ansari, Kazi publication (Hadith # 3986).

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"Faith will shrink back to Madinah just like the snake that shrinks back to its hole."1
COMMENTARY: The running away of the Muslims from the oppressive designs of the
enemies of Islam and their remaining firm on Islam is likened by the Prophet ,,and to a
snake. Relative to other animals and reptiles, it is quicker and recoils to its hole. Then it
cannot be taken out of its hole easily. The Prophet's (,, a + words refer to the beginning
of the hijrah, or perhaps to the last era when only very few Muslims will remain and they
too will recoil to Madinah.
The Hadith of Abu Hurayrah فَرُوُ فِى مَاتَرَ كُتُكُمُ) رضى الله عنه) is inshaallah at # 2505, and of
Mu'awiyah رضى الله عنه (and Jabir 6285 # رضى الله عنه (Jabir's is missing)
SECTION II
الفضلُ الثّانِى
(١٦١) وَعَنْ رَبِيْعَةَ الْجُرَشِيِّ رَضِىَ اللّهُ عَنْهُ قَالَ أُّ نَبِىُّ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقِيْلَ لَهُ لِتَنَّمْ عَيْنُكَ وَلْتَسْمَعُ
أُذُنُّكَ وَ لِيَعْقِلُ قَلْبُكَ قَالَ فَتَامَتُ عَيْنَاىَ وَسَمِعَتْ أُذُنَاىَ وَعَقَلَ قَلْبِئْ قَالَ فَقِيْلَ لِ سَيِّدْ بَى دَارًا فَصَنَةَ فِيْهَا
مَأْدُّبَةٌ وَأَرْسَلَ دَاعِيًّا فَمَنْ أَجَابَ الدَّاعِيَ دَخَلَ الدَّارَ وَاَكَلَ مِنَ الْمَأْذُبَّةِ وَرَضِىَ عَنْهُ السَِّّدُ وَمَنْ لَمْ يُحِبِ الدَّاعِىَ
لَمْ يَدْخُلِ الذَّارَ وَلَمْ يَأْكُلُ مِنَ الْتَأُبَةِ وَسَخَطَ عَلَيْهِ الشَّيِّدُ قَالَ فَاللّهُ السَِّّدُ، وَمُحَمَّدْ الدَّاعِ وَالذَّارُ الْإِسْلَامُ.
وَالْمَأُّبَةُ الْجَنَّةُ - (رواه الدارمى)
161. Sayyiduna Rabi'ah Jurashi 2 رضى الله عنه narrated that the Prophet صلى الله عليه وسلم saw a
heavenly visitor (in his dream). He was told to let his eyes sleep, ears hear and heart
fathom. He then confirmed that his eyes slept ears heard and heart comprehended,
as he was told, "A chief built a house and arranged a feast for which he sent an
inviter. Whoever responds to the inviter (positively) will enter the house, partake of
the feast and earn the chief's pleasure. But, he who does not respond to the inviter
will not enter the house and not eat the feast and will earn the chief's displeasure."
He expounded in thus: Allah is the chief. Muhammad is the one who is deputed to
invite, the house is Islam and the feast refers to paradise.3
COMMENTARY: The meaning of the angel's words is that he should listen to the
similitude with full attention. The house - Islam - is the means of entering paradise.
(١٦٢) وَعَنُّ ابِ رَافِعٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا ◌ُلْفِيَنَّ أَحَدَكُمْ مُتَكِنَّا عَلَى آَرِيُكُتِهِ يَأْتِهِ
الْأَمْرُ مِنْ أَمْرِئٌ مِمَّا أَمَرُتُ بِهِ أَوْ ثَيْثُ عَنْهُ فَيَقُولُ لَا أَدْرِئُ مَا وَجَدُنَا فِي كِتَابِ اللَّهِ اتَّبَعْنَاهُ - (رواه احمد
والترمذى وابوداؤد وابنماجة والبيهقى فى دلائل النبوة)
162. Sayyiduna Abu Rafi 4 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"let me not find one of you saying, while he is reclined on his coach and receives
1
Bukhari # 1876, Muslim # 233-1470, Tirmidhi (ike it and Mashkab's # 170) # 2639, Ibn Majah # 3111,
Musnad Ahmad 2/286.
2 He was Ibn- Nabighah or Ibn Amr. Whether he was a sahabi or not is not certain.
Darami # 11.
4 Abu Rafi was his kunyah and Aslam his name. He could not participate in the Battle of Badr. He
died during the Khalifah if Sayyiduna Ali رضى الله عنه as er Suyuti's report.

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my words in which I have commanded or forbidden something, 'I do not know.
That which we find in Allah's Book we follow."1
COMMENTARY: 'Reclining on his couch' means 'sitting haughtily.' No one should be slack
in seeking knowledge or Hadith and should not give up religious learning. He should not
say out of ignorance, about any of the Prophet's , a commands that is not
expounded in the Quran that he would not recognize anything other then Allah's Book and
would not abide by any other thing. The Prophet y ant + has thus foretold of such
people who will lock insight to see deep into the secrets of the Quran's meanings and will
be dubious about his commands.
These people will suppose that the injunctions of religion and Shariah depend only the
Quran. They have no sense and do not realize that most of the rulings and injunctions are
not found in the Quran but are found explicitly only in the Hadith. The Islamic Scholars
hold that, like the Quran, Hadith too is evidence and authority, because just as the Qur'an
was revealed to the Prophet ,lea, so the sciences and awareness of Hadith were sent to
him from Allah. Both are wahy or revelation.
(١٦٣) وَعَنِ الْمِقْدَامِ بُنِ مَ دِيْكُربَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَلَّا إِّخْ أُوْتِيْتُ الْقُرْآنَ
وَمِثْلَهُ مَعَدُ، أَلَا يُؤْشِكُ رَجُلْ شَبْعَاكُ عَلَى آَرِيْكَتِهِ يَقُول:ُ عَلَيْكُمْ بِهِذَا الْقُرْآنِ، فَمَا وَجَدْتُمْ فِيْهِ مِنُ
حَلَالٍ فَأَحِلُوْهُ وَمَا وَجَدْتُمْ فِيْهِ مِنْ حَرَامٍ فَحَرِّمُوْهُ، وَإِّ مَا حَرَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَمَا
حَتَّمَ اللَّهُ أَ لَا يَحِلُّ لَكُمُ الْحِمَارُ الْأَهْلِيُّ وَلَا كُلُّ ذِىْ تَأْبٍ مِنَ السِّبَاءِ وَلَا لُقْطَهُ مُعَاهِدٍ إِلَّ آَنْ يَسْتَغُفِيَ
عَنْهَا صَاحِبُهَا، وَمَنْ نَزَّلَ بِقَوْمٍ، فَعَلَيْهِمْ أَنْ يَّقْرُؤُهُ فَإِنْ لَّمْ يَقْرُؤُهُ فَلَهُ أَنْ يُعْقِبَهُمُ بِمِثْلِ قِرَاهُ)(رَوَاءُ
أَبُودَاوُدَ وَرَوَى الدَّارِمِىُّ نَحْوَهُ، وَكَذَا ابْنُ مَاجَةَ إِلَى قَوْلِهِ)(كَمَا حَرَّمَ اللُّهُ).
163. Sayyiduna Miqdam ibn Ma'dikarib as ail 0, 2 narrated that Allah's
Messenger , that said, "Know, I have been given the Qur'an and with it
something like it. Know! The time is around when a man putting his back on his
couch will declare, 'Stick to this Quran. Whatever you find in it pronounced
permissible, take it to be permitted. Whatever you find in it pronounced as
forbidden, take it to be disallowed.
But everything that Allah's Messenger has forbidden is like what Allah has
disallowed Not permissible to you are the domestic ass, beasts of prey with fangs,
the luqtah (found property) of a confederate (those with whom you have a
covenant) unless its owner gives it up. If a guest comes to a people then they must
serve him, and if they do not do so, he may seize from them what would be equal to
the hospitality due from them."3
COMMENTARY: The Prophet ~~ galea o said that like the Quran, the Hadith too is revealed
to him. However, the Qur'an is clear wahy while the Hadith is the concealed wahy. Hence,
it is obligatory to abide by both. By way of example, he also said, 'the prohibition of certain
1
Tirmidhi # 2672, Abu Dawud # 4605, Ibn Majah # 13, Musnad Ahmad 6-8.
2 His Kunyah was Ma'dikarib. He died in Shaam in 87Ah at the age of 91 years. i &d (s.
3
Abu Dawud # 4604. Trimidhi # 2670, Ibn Majah # 12, Darami # 586 till Allah has disallowed.'

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things is not mentioned in the Quran but I have mentioned them to be forbidden.' It is
necessary to respect that and it is wajib too to obey.
The confederate is a mu'ahid who is a disbeliever with whom a covenant of peace is
concluded. He could be a dhimmi or otherwise. His luqtah is disallowed unless it is a very
insignificant thing without which he can do. (This is what is found on the thorough fares).
A guest can demand a host's hospitality, provided he is helpless and in dire need.
However, it is merely mustahab but not fard for a host to entertain him. It is also said that
this command was operative in early Islam and later it was annulled.
(١٦٤) وَعَنُّ الْعِرْبَاضِ بُنِ سَارِيَةً قَالَ: قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَيَحْسِبُ أَحَدُكُمْ مُتّكِنًا عَلى
آَرِيْكَتِه يَظُنُّ اَّ اللَّهَ لَمْ يُحرِّمْ شَيْئًا إِلَّ مَا فِي هذَا الْقُرْان؟ آلَا وَإِِّ وَاللّهِ قَدْ أَمَرْتُ وَوَعَفْتُ وَيْتُ عَنْ
اَشْيَاءَ إِّمَا لَمِثْلُ الْقُرْانٍ أَوْ اَكْثَرُ، وَإِنَّ اللَّهُ لَمْ يُحِلَّ لَكُمْ أَنْ تَدْخُلُوا بُيُّوْتَ أَهْلِ الْكِتَابِ إِلَّا پِئْنٍ
وَلَا ضَرُبَ نِسَآءِ هِمْ وَلَّا أَكْلَ ثِمَارِهِمْ إِذَا اخْتُوْكُمُ الَّذِئْ عَلَيْهِمْ (رَوَاءُ أَبُوْدَادَ وَفِى إِسْتَادِهِ أَشْعَتُ بْنُّ شُعُبَةً
الْمَصِيُّمُِ قَدْ تُكُلِّمَ فِئْهِ۔
صلى الله عليه وسلم narrated that Allah's 1 رضى الله عنه Sayyiduna Irbad ibn Sariyah .164
Messenger stood up (among them to deliver a sermon) and said, "Is it that one of
you, as he reclines himself on a couch, imagines that Allah has not disallowed
anything beyond what is (forbidden) in this Qur'an? Know! By Allah, I have
commanded, admonished and disallowed many things as many as are mentioned in
the Quran or more. And, surely. Allah has not permitted you to go into the houses
of the people of the Book without permission, to beat their women or to eat their
fruit once they have given you that which is due on them."2
COMMENTARY: In this Hadith, the Prophet , disallows forced entry into the
homes of the people of the Book, harassing them and their families. He also disallows the
taking away of their properties if they have paid the jizyah. This is to emphasize that the
Prophet's , ' the commands, though not found in the Qur'an always, are to be obeyed
and one cannot argue that because the Quran is silent about them, so they are not wajib
(bound to be obeyed).
(١٦٥) وَعَنْهُ قَالٍ: صَلَّى بِنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ ثُقَّ ◌َقْبَلَ عَلَيْنَا بِوَجُهِهِ فَوَ عَفَلَنَا مَوْعِظَةً
بَلِيُّغَةً، ذَرَفَتُ مِنْهَا الْعُيُونُ، وَوَجِلَتْ مِنْهَا الْقُلُوبُ فَقَالَ رَجُلْ يَا رَسُولَ اللّهِ كَأَنَّ هِذِهِ مَوْعِظَةٌ هُوَدٌِّ
فَأَوْصِنَا فَقَالَ: أُوْصِيْكُمُ بِتَقْوَى اللَّهِ وَ السَّمْعِ وَالطَّاعَةِ وَإِنْ كَانَ عَبْدًا حَبَشِيًّا فَإِنَّهِ مَن يَّعْشِ مِنْكُمُ بَعْدِى
فَسَيَرِى إِخْتِلَافًا كَثِيْرًا فَعَلَيْكُمُ بِسُنَّتِ وَسُنَّةِ الْخُلَفَاءِ الزَّاشِدِيْنَ الْمَهْدِتِينَ، تَمَسَّكُوْا بِهَا وَعَنُوا عَلَيُّهَا
بِالتَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُوْرِ فَإِّ كُلّ مُحْدَثَةٍ بِدْعَهُ، وَكُلَّ بِدُعَةٍ ضَلَالَةٌ(رَوَاهُ أَحْمَدُ وَأَبُوْدَاؤدَ
-
His Kunyah was Abu Najih. He was a Sulami and one of the ahl usuffah. Many tabi'un narrated
from him. He died in /5 AH.
2 Abu Dawud # 3050.

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وَالتِّزْ مِذِىُّ وَابْنُ مَاجَةً إِلَّا أَنَّهُمَا لَمْ يَذْكُرَا السَّلَاةَ-)
165. Sayyiduna Irbad ibn Sariyah ati ço, narrated that, Allah's Messenger ,y,le ant
led them through the salah, one day, before facing them. Then he delivered an eloquent
sermon (an admonition) that brought tears to the eyes and fear to the hearts. A man
submitted, "O Messenger of Allah, it is like the admonition of one who takes leave, so
do advise us." He said, "I instruct you to observe taqwa (fear) of Allah, and to listen and
obey, even if a black slave (is your ruler. Those of you who survive after me will
observe many discords. So, you must adhere to my sunnah and the sunnah of the
rightly-guided caliphs. Hold firmly to that and bite that with your molar teeth.1
Beware of new things in affairs, because every new thing is a bid'ah (an
innovation), and every bid'ah is an error."2
6
COMMENTARY: The Hadith says that it is absolutely necessary to obey the Muslim ruler
unless he promotes anything contradicting Shari'ah. "To bite that with molar teeth' is to
cling to it unyieldingly.
(١٦٦) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْمُوْدٍ قَالَ: خَّ لَنَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَتّا ثُمَّ قَالَ: هَذَا سَبِئْلُ اللّهِ
ثُوَّ خَّ خُطُوًْا عَنْ أَمِيْنِهِ وَعَنْ شِمَالِهٍ وَقَالَ هذِهِ سُبُلْ، عَلَى كُلِّ سَبِيْلٍ قِنْهَا شَيْطَانْ يَدْعُوْ إِلَيْهِ (وَقَرَأَ:
وَأَنَّ هُذَا صِرَاطِئٍ مُسْتَقِيْهًا فَاتَّبِئُوْهُ الْآيَة) - (رواه احمد والنسائى والدارمى)
166. Sayyiduna Abdullah ibn Mas'ud &sail so, narrated that Allah's Messenger at
, drew a line for them and said, "This is the path of Allah." Then, he drew
many lines to its right and left and said, "These are paths on each of which is a
devil who invites people to it." The Prophet playade is to then recited:
(وَأََّ هُذَا صِرَاطِئٍ مُسْتَقِيْمًا فَاتَّبِعُوْهُ)(آلآيَة)
{And know! This is my path, the straight one. So follow it ... ) (6:153)3
COMMENTARY: The first line represented the straight path of true beliefs. The other lines
stood for the straying lines of the devils.
(١٦٧) وَعَنْ عَبْدِاللّهِبْنِ عَمْرٍ وقَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (لَا يُؤْمِنُ أَحَدُكُمُ حَتَّى يَكُوُنَ هَوَاءُتَبْعًا
لِمَاجِئْتُ بِهِرَوَاءُ فِي شَرُحِ السُّنَّةِ قَالَ التَّوَوِىُّ فِى أَزْبَعِنْنِهِ هذَا حَدِيثٌ صَحِيمٌ رَوَيْنَاهُ فِي كِتَابِ الْحُجَّةِ بِسْنَادٍ صَحِيحٍ)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amir .167
alus said, "None of your believes till his desires are subservient to what I have brought."4
(Nawawi said: This is a sound hadith. We have transmitted it in Kitab ul Hujjah
with a strong ishnad)
COMMENTARY: A person is said to have a perfect faith if he follows religion and Shari'ah
(divine law) resolutely and is convinced of their truth. All his deeds are perfectly and
willingly done. This is possible only after his mind and heart are completely void of filthy,
evil desires and bright with the sacred Divine light. The saintly men attain this degree.
'bite that .... teeth'; stick fast to it.
2
Musnad Ahmad 4-126, Abu Dawud # 4607, and Tirmidhi # 2685 Ibn Majah # 42, Darami # 95 (but
the two before it are without mention of salah).
3
Musnad Ahmad 1/435, Darami # 202, Ibn Majah # 11(similar).
4
Baghawi in Sharah us sunnah # 104.

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(١٦٨) وَعَنْ بِلَالٍ بُنِ حَارِثٍ الْمُزَّنِيْ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَحْيَا سُنَّهُ مِنْ سُنَّتِى قَدْ
أُمِيْتَتْ بَعْدِىْ فَإِّ لَهُ مِنَّ الْأَجْرِ مِثْلَ أُجُوْرِ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ آَْ يَنْقُصَ مِنْ أُجُوْرِهِمْ شَيْئًّا وَمَنِ
ابْتَدَةَ بِدُعَةً ضَلَالَةٌ لَا يَرْضَاهَا اللهُ وَرَسُوْلُهُ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلَ أَثَّامٍ مَنْ عَمِلَ بِهَا لَا يَنْقُصُ مِنْ
أَوْزَارِهِمْ شَيْئًا)(رَوَاهُ التِّزْمِذِىُّ)
168. Sayyiduna Bilal ibn Harith al Muzani 1 رضى الله عنه narrated that Allah's
Messenger صلى الله عليه وسلم said, "If any one revives a sunnah of my sunnahs that had
become unknown after me, then for him is a reward like the rewards of those who
abide by it without their rewards being deducted in the least. And, if anyone
introduces a misleading bid'ah with which Allah and His Messenger are not
pleased, then against him is a sin like the sins of those who practice it without their
burdens being softened in anyway."2
COMMENTARY: The word sunnah in this hadith applies to a religious act which can be a
fard, wajib or any other. Examples are the Friday salah which many people neglect,
shaking hands and other such things as are abandoned these days. If they are revived,
innumerable pieties can be earned.
(١٦٩) وَرَوَاهُ ابْنُ مَاجَةً عَنْ كَثِيْرِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرٍ و ◌َنُ آَبِهِ عَنْ جَدِّه۔
169. Ibn Majah transmitted this hadith (# 169) from Kathir ibn Abdullah ibn Amr
from his father from his grandfather. 3
(١٧٠) وَعَنْ عَمْرِو بْنِ عَوْفٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الدِّيْنَ لَيَأْرِزُّ إِلَى الْحِجَازِ كَمَا
تَأْرِزُ الْحِيَّةُ إِلَى جُحْرِهَا وَلَيَعْقِلَنَّ الدِّيْنُ مِنَ الْحِجَازِ مَعْقِلَ الْأُرُوِيَّةِ مِنْ رَأْسِ الْجَبَلِ إِّ الدِّيْنَ بَدَأَّ غَرِيْبًا
وَسَيَعُوْلُ كَمَا بَدَأَ فَطُوْبِى لِلْغُرَبَآءِ، وَهُمُ الَّذِيْنَ يُصْلِحُوْنَ مَا أَفْسَدَ النَّاسُ مِنْ بَعْدِىٌ مِنْ سُنَّتِى)(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayviduna Amr ibn Awf .170
said, "The religion will shrink back to the Hijaz just as a snake shrinks back to its
hole. And the religion will seck refuge in the Hijaz just as a wild goat seek refuge
in the mountain top. The religion began as poor and will return to poverty. Hence,
blessed are the poor who rectify what the people corrupt in my sunnah after me."4
(١٧١) وَعَنُ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ: قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَيَأْ تِيَنَّ عَلَى أُمَّتِى كَمَا آلى عَلى بَنِى
إِسْرَاءِ يُلَ حَذُوَ الثَّعْلِ بِالثَّعْلِ، حَتَّى إِنْ كَانَ مِنْهُمُ ◌َّنْ آَلَى أُمَّهُ عَلَانِيَّةٌّ لَكَانَ فِي أُمَّتِى مَنْ يَّصْنَهُ ذَلِكَ
وَإِنَّ بَنِيِّ إِسْرَاءِ يُلَ تَفَرَّقْتُ عَلَى ثِنْتَيْنِ وَسَبْعِيْنَّ مِلَّةً وَتَفْتَرِقُ أُقَّتِيْ عَلَى ثَلَاثٍ وَسَبْعِيْنَ مِلَّةً كُلُّهُمْ فِي النَّارِ
His kunyah was Abu Abdur Rahman. Finally, he had taken up residence in Busrah. He died during
the closing era of Mu'awiyah رضى الله عنه in 90 AH at the age of 80 years.
2 Tirmidhi # 2686.
3
Ibn Majah # 210.
4 Tirmidhi # 2639.

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إِلَّا مِلَّةً وَاحِدَةً قَالُوا مَنْ هِىَ يَا رَسُولَ اللَّهِ؟ قَالَ مَآ أَنَا عَلَيْهِ وَأَصْحَانٍ (رَوَاهُ التِّزْ مِذِىُّ)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .171
said, "The same things will be faced by my ummah as the Banu Isra'il went through
like a shoe compare with (its pairing) shoe, to the extent that if anyone among them
approached his mother openly (with evil intent), there will be one in my ummah who
would do that. The Banu Isra'il divided into seventy two sects and my ummah will
divide into seventy three sects, all of whom will go to hell, save one sect." They (the
sahabah(Companions of Prophet) As at >> asked, "Who are they, O Messenger of
Allah?" He said, "(They who are on) what I am on and my companions (are on)."1
(١٧٢) وَفِيْ رِوَايَةٍ أَحْمَدَ وَابٍ دَاؤُدَ عَنْ مُعَاوِيَّةً ثِنْتَانٍ وَسَبْهُوُكَ فِيْ النَّارِ وَوَاحِدَةٌ فِي الْجَنَّةِ وَهِىَ
الْجُمَاعَةُ وَإِنَّهُ سَيَخْرُجُ فِيِّ أُمَّتِىْ أَقْوَامْ تَتَجَارَى بِهِمْ تِلْكَ الْآَهُوَآءُ كَمَا يَتَجَارَى الْكَلْبُ بِصَاحِبِه لَا يَبْغُى
مِنْهُ عِرْقُ وَلَا مَفْصِلْ إِلَّ دَخَلَه.
172. The version of Ahmad and Abu Dawud from Mu'awiyah (of the foregoing) has;
"Seventy two in hell and one in paradise. And it is of Jama'ah (the community). And
people will come forth from my ummah in whom desires will flow as hydrophobia
flows in one who is afflicted with it spreading through every vein and joint." 2
COMMENTARY: The comparison with the Banu Isra'il is that this ummah will become like
them and hold similar beliefs and do deeds as they had done.
Reference to mother implies the step mother, and to 'my ummah' alludes to those who are
thought to be Muslims. In this way, 'all of them will be in hell' means they will be
consigned to it because of their false beliefs and bad deeds so that those whose beliefs and
deeds are not bracketed with the disbelievers, will serve their sentences in hell before being
taken out of it through Allah's mercy.
The people of paradise are called al-jama'ah (the community). They are the scholars, who
possess Divine awareness and men of understanding and jurists. They are a community
united for the word of truth and for religion and Shari'ah (divine law) .
It is worthwhile to expound on the seventy three sects mentioned in the hadith.
There are eight great groups among the adherents of Islam.
(1) The Mu'tazillah, (2) the Shi'ah, (3) the khawarij, (4) the Murji'ah, (5) the Bukhariyah, (6)
the Jabariyah, (7) the Mushbbihan and (8) the Najiyah (or the saved).
These eight sects each have smaller divisions among them.
Down from the Mu'tazillah, they have respectively; twenty, twenty-two, twenty,five, three,
and the remaining have one each. The eighth Najiyah is the ahlus Sunnah aljama'ah and it
is destined for paradise.
As for the creed of each of these sects, they are mentioned here.
Mu'tazillah: Their contention is that a creature is creator of all his deeds, not the artisan. It
is wajib and imperative that Allah should reward the righteous and punish the wicked.
They reject the idea of the vision of Allah.
! Tirmidhi # 2650.
2
Musnad Ahmad 4-102, Abu Dawud # 4597.

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Murji'ah: They argue that just as the pious and righteous deeds of a disbeliever are of no
benefit to him, so too the bad deeds of a believer do not hurt him and his faith.
Bukhariyah: They do not give Allah His perfect attributes. They say that Allah's speech
is incidental.
Jabariyah: They hold that the creature is compelled. He has no say in any of his deeds.
Mushabbihah: They hold that Allah resembles the creatures and has a body. He
assimilates among the creation.
Shi'ah: Their beliefs are well known.
Khawarij: Their beliefs too are well known. The former believe in the excellence of Sayyiduna
Ali Ase an (+). Many sects have cropped up among them some of whom hold that he is more
excellent then the shaykhayn, Abu Bakr we an+, and Umar Ate an +, but they do not reject them.
Others, however, reject them. Some of the Shi'ah hold that the Qur'an, in its present form, is
incomplete because some of its verses extolling Ali A.c àn », have been removed. On the other
hand, the Khawarij are antagonistic to Sayyiduna Ali Asin+). They reject him.
A neo Muslim's confusion:
If a person who is bereft of knowledge embraces Islam of
the ahlus sunnah and of the shi'ah each establishing its genuineness by the Quran and
sunnah, then what should he do? The solution lies in examining certain aspects that
authenticate the dogma of the ahlus sunnah wa al jam'ah.
The most prominent evidence is that all the people have memorized the noble Qur'an
belong to the ahl us sunnah wa al-jama'ah, There has never bee a shi'ah hafiz and even if
there is one out of one hundred thousand, then that is a rare event. As they say: (a)Still)
(the rare is like the non-existent).
Secondly, all the Scholars and awliya of Islam were sunni some of whom are recognized by
the shi'ah too. If the doctrine of the ahlus sunnah wa al jama'ah was defective then
certainly they would not have adopted it
Thirdly, only the sunni observe the symbols of Islam, like Friday, the two eeds, etc.
publicly. The Shi'ah are deprived of this blessing.
Fourthly, the house and centre of Islam lie in Makkah and in Madinah. Their inhabitants
are exemplary because of their greatness. All of them follow sunni creed. If the shi'ah creed
was superior then they would not have been sunni but would have been shi'ah.
In the same way, the other sects claim to be true. If that was so then they would have had
strong evidences.
The argument in favour of the ahlus sunnah wa al jama'ah is that the religion of Islam has
come down to us through example, tradition or communication. Mere intelligence is not
enough for it. If we soft through successive and continuously narrated akhbar, ahadith and
aathar coming down to us, and examine them, it shall be obvious that the noble
sahabah(Companions of Prophet) As an >, and the tabi'un af 44>) were all followers of this
doctrine and creed. The remaining false sects are later growths. Neither the sahabah
(Companions of Prophet) us in», nor the other pious and righteous people followers of these
false sects. If any of these false sects rose in the times of the sahabah(Companions of Prophet)
us an, and the tabi'un als, then they expressed their utmost hatred and annoyance at them
and they severed ties with the followers of such false sects.
Moreover, all the compilers of the silah sittah and other scholars of hadith, prominent
Scholars and saints held the beliefs of the ahl us sunnah wa al jama'ah. Hence if this doctrine

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was not true, then all these great number of people would not have subscribed to it.
There are many more examples testifying to the truth of the beliefs of the ahlus sunnah wa
al-jama'ah. If we look into it with a true spirit of search and dedication, putting aside
selfish motives, then the truth of this jama'ah will be apparent.
The hadith compares those who follow false doctrines to one afflicted with hydrophobia.
He goes away from water and remains thirsty. In the same way, those who follow false
beliefs surrender to their base desires and go away from the learned and the scholars into
the depths of ignorance and deviation. They suffer spiritual death and are deprived of
Allah's mercy in this world and the next.
(١٧٣) وَعَنِ ابْنِ عُمَرَ رَضِىَ اللهُ عَنَّهُمَا قَالَ: قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللّهُ لَا يَجْمَعُ أُقَّتِى -
آوْ قَالَ أُمَّةَ مُحَمَّدٍ عَلَى ضَلَالَةٍ، وَيَدُ اللَّهِ عَلَى الْجَمَاعَةِ وَمَنْ شَذَّتُذَّ فِي النَّارِ(رواه الترمذى)
173. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely. Allah will not let my ummah" - or he said, "the ummah of Muhammad to
fall together on the wrong path. Allah's hand is over the jama'ah and he who breaks
from it will be plunged into the Fire."1
COMMENTARY: The meaning of 'Allah's hand' is that Allah enables, helps and protects
the jama'ah. Among His unlimited favours is that He would never cause this ummah to go
all together on falsehood and error. They agree on the Truth whenever they are unanimous
about anything.
(١٧٤) وَعَنْهُ قَالَ: قَالَ تَسْوُلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّبِجُوْا لِتَوَادَ الْأَعْظَمَ فَإِنَّه مَنْ شَذَّشُذَّ فِي النَّارِ
(رَوَاهُ ابْنُ مَاجَةً مِنْ حَدِيْثٍ آَنّسٍ وَابْنُ عَاصٍِ فِي كِتْبِ السُّنَّةِ)
174. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Follow the great majority, for, if anyone breaks from it then he would be plunged
into the fire by himself."2
COMMENTARY: The meaning of the words of the Prophet صلى الله عليه وسلم is that those beliefs
must be observed which are true in the sight of most of the Scholars. Also, those sayings
and deeds must be accepted as are known from the majority of the Scholars.
The source of the hadith was left out in the Mishkat after the word (s))). Later on Mirak
Shah put in the words 'Ibn Majah as narrated by Anas. wedn>> (it is from a lengthy hadith).
(١٧٥) وَعَنْ أَنَسٍ قَالَ قَالَ لِيْ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَابُنَّ إِنْ قَدَرْتَ أْ تُصْبِعَّ وَتُّمْسِىَ وَلَيْسَ
فِي قَلْبِتَ غَتّ ◌َِحَدٍ فَافْعَلُ ثُمَّ قَالَ يَابُنَّ وَذْلِتَ مِنْ سُنَّتِى وَمَنْ أَحَبَّ سُنَّتِيْ فَقَدْ أَحَبَّنِيٍ وَمَنْ أَحَبَِّ كَانَ
مَعِىَّ فِى الْجُنَّةِ(رواه الترمذى)
175. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Son,
if you can keep your heart from morning till evening free of hatred for anyone, do
1
Tirmidhi # 2173.
2
Ibn Majah transmitted it from Anas 3950 # رضى الله عنه in like meaning, Ibn Aasim in Kitab us
Sunnah.

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so." Then, he said, "Son, that is my sunnah. He who loves my sunnah, has indeed
loved me. And, he who loves me will be with me in paradise."1
COMMENTARY: Love of the Prophet's صلى الله عليه وسلم sunnah will lead to paradise. What then
may be said of practicing it? How high a rank that would get! It is not only admittance to
paradise, but also his companionship. This blessing outstrips all other blessings. May Allah
enable us to put it into practice so that we may earn this blessing (Aameen!).
(١٧٦) وَعَنْ أَبيْ هُرَيْرَةً قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَمَشَّكَ بِسُنَّتِيْ عِنْدَ فَسَادٍ أُمَّتِى فَلَهُ
أَجْرٌ مِائَةٍ شَهِيدٍ(رَوَاهُ انْتَيْهَقیُ فی کتبِ الزُّهْدِ لَهُمِنْ حَدِیُثِ ابْنِ عَبَّاسِ)۔
176. Sayyiduna Abu Hurayrah as a+, narrated that Allah's Messenger said, "He
who sticks to my sunnah during the depraved state of my ummah will earn the
reward of one hundred martyrs."2
COMMENTARY: It is like a martyr who revives the religion of Islam enduring hardship and
surrendering his life. So too when the religion is being corrupted and manipulated, and
mischief spreads, too much hardship is endured to put religion into practice and spread the
Prophet Ly,le ino teachings. Sometimes, adversity is faced more then a martyr faces. In this
hadith too the source is not given by Mishkat but supplemented by Mirak Shah.
(١٧٧) وَعَنْ جَابِرٍ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِيْنَ آتَاهُ عُمَرُ فَقَالَ: إِنَّا نَسْمَعُ أَحَادِيْثَ مِنْ يَهُوُدَ تُهُجِبُنَا
-
اَفَتَزِى أَنْ تَكْتُبَ بَعْضَهَا؟ فَقَالَ: أَمْتَهَوٍّ كُوْنَ آَنْتُمُ كَمَا تَوَّكَتِ الْتَهُوْدُ وَالنَّصَارَى؟ لَقَدُ چِئْتُكُمْ بِهَا
تَْضَآءَ نَفِيَّةً وَلَوْ كَانَ مُؤْسِى حَيَّا مَا وَسِعَهُ إِلَّ اتْبَاعِئٍ - رَوَاهُ أَحْمَدُ وَالْبَيْهَقِىُّ في كتاب شُعَبِ الإيمان.
رضى الله when Umar صلى الله عليه وسلم narrated from the Prophet رضى الله عنه Sayyiduna Jabir .177
us came to him and asked, "We hear the ahadith (traditions) from the Jews such as
seem good to us, do you think that we should write some of them?" He asked
rhetorically. "Are you too perplexed as the Jews and Christians were perplexed?
Indeed, I have come to you with them (meaning, the Shari'a' (divine law) ) crystal
clear and if Musa was alive nothing would have sufficed him but to follow me."3
COMMENTARY: The Prophet صلى الله عليه وسلم referred to the Jews and Christians who had
abandoned Allah's Book and their Prophet's teachings. He asked, "Do you think that you
religion is incomplete and you need to follow other religions? Even Musa would have
pursued my Shari'ah (divine law) ."
(١٧٨) وَعَنْ آَبٍ سَعِيْدِنِ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَكَلَ طَيِّبًا وَعَمِلٌ فِيْ سُنَّةٍ
وَآَمِنَ النَّاسُ بَوَائِقَةُ دَخَلَ الْجَنَّةَ) (فَقَالَ رَجُلْ: يَا رَسُولَ اللَّهِ إِّ لهُذَا الْيَوْمَ لَكَثِيْرْ فِي النَّاسِ؟ قَالَ:
وَسَيَكُونُ فِى قُرُؤپٍ بَعْدِئْ-(رواه الترمذى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed al-Khudri .178
1
Tirmidhi # 2687, It has 'revive' instead of 'love. My sunnah.
2
Buyhaqi transmitted it from Ibn Abbas al way, as stated byMirak shah, for, the source lacks in
Mishkat.
3
Musnad Ahmad 3/387, Bayhaqi in Shu'b ul Eeman.