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Bayhaqi transmitted the forgoing three ahadith in Shu'ab ul eeman saying that
Imam Ahmad said of the hadith of Abu-ud Darda usd +, that it has a known text
among the people and its isnad is not sound.
(٢٦١) وَعَنْ عَوْنٍ قَالَ قَالَ عَبْدُ اللَّهِ ابْنُ مَسْكُوْدٍ مَنْهُوْمَانٍ لَا يَشْبَعَانٍ صَاحِبُ الْعِلْمِ وَصَاحِبُ
الدُّنْيَا وَلَّا يَسْتَوِيَانٍ آَمَّا صَاحِبُ الْعِلْمِ فَيَزْ دَادُ رِضَّ لِلرَّكُمْنِ وَأَمَّا صَاحِبُ الدُّنْيَا فَيَتَمَّازى فى
الْتُفْيَانِ ثُوَّ قَرَأَ عَبْدُ اللّهِ كَلَّ إِّ الْإِنْسَانَ لَيَطُغَى أَنْ زَّاهُ اسْتَغْنِى قَالَ وَقَالَ الْآخَرُ إِلَّمَا يَخْتَى اللّهُ
مِنْ عِبَادِهِ الْعُلَمَآءُ - (رواه الدارمى)
261. Awn als, narrated that Sayyiduna Ibn Mas'ud atus, said, Two greedy men
never satiate, the scholar and the worldly. However, they are not equal. As for the
scholar, he increases the pleasure of Ar-Rahman ( The compassionate, Allah). And,
as for the worldly, he persists in transgression." Then, Abdullah us às +, recited (in
reference to the worldly).
كَذَّ إِثَّ الْإِنْسَانَ لَيَطْغَى أَنْ رَّاهُ اسْتَغْنى
{Nay, man surely proves inordinate, for he considers himself self sufficient) (96:6-7)
He added that Abbullah رضى الله عنه then recited for the other:
إِنَّمَا يَخْتَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
{Only those of his servants fear Allah who have knowledge."1 (35:28)
(٢٦٢) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أُنَاسًا مِنْ أُمَّتِىْ سَيَتَفَقَّهُوْنَ فِي
الدِّيْنِ وَيَقْرَأُوتَ الْقُرْاتَ يَقُوْلُوْنَ تَأْتِ الْأُمَرَآءَفَتَصِيْبُ مِنْ دُنْيَاهُمْ وَنَعْتَزِلُهُمْ بِدِينِنَا وَلَا يُُُُ
ذُلِكَ كَمَا لَا يُجْتَلَى مِنَ الْقَتَّادِ إِلَّ الشُّؤْكُ كَذُلِكَ لَا يُجْتَنِى مِنْ قُرُ بِهِمْ إِلَّا قَالَ مُحَمَّدُ بْنُّ الصَّبَّاحِ كَنَّهُ يَعْنِى
١-خطايا۔(رواه ابن ماجة)
262. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Some members of my ummah shall acquire learning in religion and recite the
Quran. They will say, 'We shall go to the rulers and obtain our portion from their
world and get away back from them with our religion (intact).' But, that will not be!
Just as nothing but thorns are had from tragacanth trees so, too, nothing is had from
nearness to them but _. " (A sub-narrator) Muhammad ibn Sabbah altas, suggested
that he meant (uthsJI) (sins) after but.2
COMMENTARY: The Prophet صلى الله عليه وسلم did not say any word after (الا) 'but'. Muhammad
ibn Sabbah, a great scholar of hadith and teacher of Bukhari and Muslim suggested that
the Prophet .صلى الله عليه وسلم left his words incomplete after (الا) (but) to imply (الخطايا) (sins,
wrongs). He did not speak the word. Thus the concluding portion of the hadith will be:
"Nothing is had from nearness to the rulers but sin."
-
Darami # 332.
2 Ibn Majah # 255.

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As for the question why did the Prophet صلى الله عليه وسلم left this word unsaid, one possibility
is that he indicated that the company of the rulers is so bad that it cannot be mentioned
by the tongue.
In short, the hadith warns that there would be such Scholars in this ummah whose
objective in acquiring knowledge would be to visit the rulers and to impress them with
their learning to obtain from them worldly benefits. The Scholars will have no concern
with the true ambition of learning which is to guide Allah's creatures without seeking a
reimbursement. They will claim to keep their religion safe and intact even after haunting
the courts of the rulers though this is impossible.
(٢٦٣) وَعَنْ عَبْدِ اللهِ بْنِ مَسْمُؤْدٍ قَالَ لَوْ أَرَّ أَهْلَ الْعِلْمِ صَانُوا الْعِلْمَ وَوَضَّهُوُهُ عِنْدَ أَهْلِهِ لَسَادُوْا بِهِ آَهْلَ
زَمَانِهِمْ وَلكِنَّهُمْ بَذَلُوْهُ لِأَهْلِ الدُّنْيَا لِيَتَالُوا بِهِ مِنْ دُنْيَاهُمْ فَهَانُوْا عَلَيْهِمْ سَمِعْتُ نَبِيَّكُمُ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ يَقُوْلُ مَنْ جَعَلَ الْهُمُوْمَ هَمَّا وَاحِدًا هَوَّ أَخِرَتِهِ كَفَاءُ اللَّهُ هَؤَّ دُنْيَاهُ وَمَنْ تَشَقَبَتُ بِهِ الْهُمُوْمُ أَحْوَالُ
الدُّنْيَا لَمْ يُبَالِ اللَّهُ فِي أَيٍّ أَوْدِيَتِهَا مَلَكَ-رَوَاهُ ابْنُ مَاجَةً۔
263. Sayiduna Abdullah ibn Mas'ud said, "If the learned were to guard learning
and entrust is to the people who are worthy then, because of it they shall be the
rulers of the people of their times. However, they have entrusted it to the worldly
people to earn from their worldly wealth (abandoning the true objective of
learning), so they are scorned by them. I had heard your Prophet ,,le an Lo say, 'If
anyone makes his cares and anxieties into one anxiety of his hereafter then Allah
suffices him for his worldly cares and anxieties. If anyone is immersed into a
plethora of anxieties of the worldly affairs then Allah cares not in which of the
world's valleys he perishes."1
(٢٦٤) وَرَوَاهُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ عَنِ ابْنِ عُمَرَ مِنْ قَوْلِهِ مَنْ جَعَلَ الْهُمُؤْمالى اخِرِهِ
264. And Bayhaqi transmitted it in Shaub ul Eeman from Sayyiduna Ibn Umar ~>>
ucan from his words: 'If anyone makes his cares and anxieties .... ' To the end.2
(the same hadith)
COMMENTARY: This hadith invites the Scholars to think and rise and shows them the
highest peak of knowledge Ibn Mas'ud w à>, asks them to recognize their status and its
significance. It is the essence of learning that it should remain with those who esteem it and
understand. If the aim of acquiring it is to gain recognition and adorn the courts of the
worldly rulers and oppressors then it is an insult of learning to the highest degree.
Sayyiduna Ibn Mas'ud said something more important. In worldly terms ruler ship,
grandeur and honour are not worthwhile. True leadership is in the shape of excellence,
merit and learning. This is why it does not behave the scholars to become kings or rulers.
They are spiritual rulers of the world and they rule the hearts and minds of its people. All
others are subordinate to them and subservient to their steps and pen, their wisdom and
commands. The Quran says:
Ibn Majah # 257, Bahyaqi in Shu'ab ul Eeman # 1888.
- bayhaqi I shu'ab ul Eeman # 10340.
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يَرْفَقَ اللَّهُ الَّذِيْنَ امَنُوْا مِنْكُمْ وَالَّذِيْنَ أُوتُوا الْعِلْمَ دَرَجَاتٍ - (المجادلة ١١:٥٨)
{Allah will exalt those of you who believe and those who have been given
knowledge, to high ranks) (al Mujadalah, 11)
The Prophet صلى الله عليه وسلم says that a man's thinking should be so pure that his mind and
heart should have only one objective in each of their corners; the hereafter. He should have
no other objective. Then Allah expands for him the blessings of the world.
However, if anyone's mind and heart are so base that he always hankers for worldly things
and is immersed in the world's thoughts then nothing may be expected from Allah. Allah
does not care if he perishes in any kind of difficulty. He suffers loss in terms of the world
and the hereafter.
(٢٦٥) وَعَنِ الْأَعْمَشِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ افَةُ الْعِلْمِ النِّسْيَاهُ وَإِضَاعَتُهُ أَنْ تُحَدِّثَ
بِهِ غَيْرَ أَهْلِهِ رَوَاءُ الدَّارِمُِ مُرْسَلًا-
265. Al A'mash رحمه الله said that Allah's Messenger صلى الله عليه وسلم said, "The tragedy of
knowledge is forgetting it and to squander it is to pass it on to the unworthy."1
COMMENTARY: Before acquiring knowledge, there are many calamities or tragedies. (JK
for everything there'is a calamity but for knowledge there are several) (شنى افة وللعلم افات
calamities). After acquiring knowledge there is only one calamity and it is forgetfulness.
Certainly, to get something and lose it and to memorize something and then forget it is a
great spiritual harm and calamity.
This hadith advises the student and the scholar to refrain from such things are cause of
forgetfulness, meaning sin and disobedience. They must not go after such things that make
the mind neglectful like the heady delights of the world and desires of the soul. Imam Shafi
illas, depicted it in verse form
فَأَوْصَانِى إِلى تَرْكِ المَعَاصِئُ
شَكُّتُ إِلى وكيعِ سُوءً حِفْظِى
(I complained to my teacher waki atus, of my poor memory, so he advised me to
give up disobedience and sin.)
وَفَضْلُ اللهِ لَا يُعْطِى لِعَاصِى
فَإِنَّ الْعِلْمَ فَضْلْ مِنْ إِله
(Because knowledge is a blessing from Allah and Allah's blessing is not bestowed
on a sinner)
The hadith concludes with statement that to present knowledge to those unworthy of it is
to waste it. The unworthy is one who does not understand it and knows not its value.
Knowledge should be taught only to those who have the aptitude for it and who are
driven to practice it.
(٢٦٦) وَعَنْ سُفْيَانَ أَّ عُمَرَ بْنَ الْخُطَّابِ رَضِىَ اللهُ عَنْهُ قَالَ لِكَعْبٍ مَنْ أَرْبَابُ الْعِلُمِ؟ قَالَ الَّذِيْنَ
يَكُمْنُنَّ بِمَا يَعْلَمُوْنَ قَالَ فَمَا آَخْرَةَ الْعِلْمَ مِنْ قُلُوبٍ الْعُلَمَآءِ قَالَ الطَّمْهُ - (رواه الدارمى).
رضى الله عنه narrated that Sayyidun aUmar ibn al-Khattab رحمه الله Sayyiduna Sufyan .266
1
Darami # 261.

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asked Sayyiduna Ka'bus an(+) "Who are the true bearers of knowledge?" He said,
"They who put into practice what they know." He asked, "What takes away
knowledge from the hearts of the scholars?" He said "Greed."1
COMMENTARY: Greed or avarice is the evil that takes away the light of knowledge from
a scholar's heart. If he begins to love fame and greatness and worldly luxury then the
blessing of knowledge dislodges from its place. His mind and heart will lose the true
light of knowledge.
(٢٦٧) وَعَنِ الْآَخْوَصِ بْنِ حَكِيُّمٍ عَنْ أَيْهِ قَالَ سَأَلَ رَجُلُ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الشَّرِّ فَقَالَ
لَا تَسْئَلُوْنِ عَنِ الشَّرِّ وَسَلُوْنِ عَنِ الْخُيُرَ يَقُوْلُهَا ثَلَاثًا تُؤَّ قَالَ أَلَّ إِّ شَرَّ الشَّرِّ شِرَارُ الْعُلَمَاءِ وَإِنَّ خَيْرَ
الْخُبْرِ خِيَّارُ الْعُلَمَاءِ-(رواه الدارمى)
267. Sayyiduna al-Ahwas ibn Hakim a , narrated that on the authority of his
father that a man asked the Prophet صلى الله عليه وسلم about evil. He said, "Do not ask me
about evil, but ask me about good." He spoke these words three times, and said,
"Know, the worst evil of all evils is the evil of the Scholars. And, indeed, the best of
all good is the best of the Scholars."2
COMMENTARY: It was not proper to ask the Prophet ,lean Lo about evil, so he spoke of
. both evil and good. The scholar is a model for the masses who are his followers. The
scholar's qualities are emulated by other. They are dyed in his colour.
(٢٦٨) وَعَنْ أَبيِ الدَّرْدَاءِ قَالَ إِّ مِنْ أَشَرِّ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةً يَوْمَ الْقِيَّامَةِ عَالِوْ لَا يَنْتَّفِعُ بِعِلْمِهٍ.
(رواه الدارمى)
268. Sayyiduna Abu Darda us à +, narrated that, on the day of resurrection, the
worst of man in status before Allah will be the scholar who did not derive benefit
from his knowledge. 3
COMMENTARY: He could the scholar who acquired knowledge that would not profit
anyone, meaning knowledge alien to Shari ah (divine law). Or, he could have acquired
religious knowledge but not have used it practically. He will receive a punishment that
would be harsher than the one awarded to an ignorant person. Woe to the ignorant once
but to the scholar seven times. Such a scholar will receive the severest punishment on the
day of resurrection.
(٢٦٩) وَعَنْ زِيَادِ بْنِ حُدَيْرٍ رَضِىَّ اللَّهُ عَنْهُ قَالَ قَالَ لِيْ عُمَّرُ هَلْ تَعْرِفُ مَا يَهْدِمُ الْإِسْلَامَ قُلْتُ لَّا قَالَ
يَهْدُِهُ رَلَّهُ الْعَالِمِ وَجِدَالُ الْمُنَافِقِ بِالْكِتَابِ وَحُكُمُ الْأَئِمَّةِ الْمُضَلِّيْنَ - (رواه الدارمى)
269. SayyidunaZiyad ibn Hudayr us à », narrated that Sayyiduna Umar ibn al-
Khatttab us +, asked him, "Do you know what demolishes Islam?" When he said
that he did not know, Umar As an +, said, "The slip of a scholar, the hypocrite's
1 Darami # 584.
2
Darami # 370.
3
Darami # 262.

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argument about the Book and the rule of the rulers who are astray."1
COMMENTARY: The edifice of Islam is demolished when its five pillars are made useless.
They are the kalimah tawhid, the salah, fasting, zakah and hajj. When a scholar neglects his
real duty of enjoining piety and forbidding evil to satisfy his base desires the these things
are thrown aside.
Similarly, one who pretends to be a Muslim but is a disbeliever at heart and an innovator when
he argues about the Qur'an, he misinterprets the Qur'an. He rejects the commands of Shari'ah
(divine law) . He too throws aside the pillars of Islam in this way. The rawafid, Khawarij and
other false sects fall in the same bracket. They create doubts in the religion of Islam.
(٢٧٠) وَعَنِ الْحُسَنِ قَالَ الْعِلْمُ عِلْمَانٍ فَعِلُهْ فِى الْقَلْبِ فَذَاكَ الْعِلْمُ النَّافِعُ وَعِلُهْ عَلَى اللِّسَانِ فَذَلِكَ
حُبَّةُ اللهِ عَزَّ وَجَلَّ عَلَى ابْنِ أَدَمَ- (رواه الدارمى)
270. Sayyiduna Hasan al-, narrated that knowledge is of two kinds; knowledge in
the heart and this is beneficial. And, knowledge on the tongue and this knowledge is
the evidence and argument of Allah, Mighty and Glorious, against the son of Aadam.2
COMMENTARY: Of the two kinds, the first is concealed and the second obvious. Unless
the obvious is corrected, the concealed knowledge is not of any use. So, too, unless the
concealed is rectified, the obvious is not perfect.
Abu Talib Makki ates, said that both these kinds are real and basic. They are inseparable in
the same way as Islam and eeman (faith) are indivisible, or as heart and body are one and
the same. (Mulla Ali Qari).
Shaykh Abdul Haq Muhaddith Dahlawi and>, wrote that beneficial knowledge brightens
the heart so that obstacles to awareness of the reality of things are removed.
Again, the beneficial knowledge is of two kinds; one of these prompts deeds and the other
is the result of the deeds. Allah puts the light of knowledge in the heart of whichever of His
slaves He wishes. This is the very knowledge that Hasan Busri a >, has described as
beneficial. As for the knowledge on the tongue, it has no effect and it gives no light to the
heart. It is about this knowledge that Allah's allegation lies on men for not acting on it
though He gave it to them. This is why where the ignorant is blamed once the scholar is
blamed seven times because he goes astray deliberately.
(٢٧١) وَعَنْ آَيْ هُرَيْرَةَ قَالَ حَفِظْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وِعَاتَيْنٍ فَأَمَّا أَحَدُهُمَا فَبَكَثْتُهُ
فِيُكُمْ وَآَمَّا الْآخَرُ قَلَوْ بَقَثْتُهُ قُطِعَ هذَا الْبُلْعُوْمُ يَعْنِىِ مَجْرَى الطَّعَامِ - (رواه البخارى)
271. Sayyiduna Abu Hurayrah &s & +, narrated, "I have preserved from Allah's
Messenger jule à o two receptacles (of knowledge). I have diffuses one of them
among you. As for the other, were I to disclose it, this bulum, meaning the passage
of food, would be severed."3
COMMENTARY: The first kind of knowledge is the apparent and it concerns the commands,
manners, etc. The second may be understood in two ways: it could be the concealed because
1
Darami # 214.
2 Darami # 364.
3
Bukhari # 120.

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the general body of Muslims would not comprehend it, so it is known only to the exclusive
Scholars who possess Divine awareness. Or it could mean that the Prophet صلى الله عليه وسلم had
disclosed to Abu Hurayrah as a+, that after him a group would innovate in religion thus
raising a strong fitnah (or trial). He was told of them and the names of their members so he
did say that if he disclosed that knowledge his life would be at risk.
(٢٧٢) وَعَنْ عَبْدِ اللَّهِ قَالَ يَاِيُّهَا النَّاسُ مَنْ عَلِمَ شَيْئًّا فَلْقُلُ بِهِ وَمَنْ لَّهُ يَعْلَمْ فَلْيُقُلُ اللَّهُ أَعْلَمُ فَإِنَّ مِنَ الْعِلْمِ
أَنْ تَقُولَ لِمَا لَا تَعْلَمُ اَللَّهُ أَعْلَمُ قَالَ اللهُ تَعَالِى لِنَّبِّهِ قُلْ مَا أَسْئَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَا مِنَ الْمُتَكِّفِيْنَ - (متفق
علیه، سورة ص٨٧)
272. Sayyiduna Abdullah as a+, said, "O you people, if any one knows any thing,
he must speak of it. He who does not know must say, 'Allah knows best, for it is
part of knowledge to acknowledge what you do not know, 'Allah knows best."
Allah said to His Prophet صلى الله عليه وسلم (in surah Saad, verse 86):
قُلْ مَآ أَسْئَلُكُمْ عَلَيْهِ مِنْ آَجْرٍ وَمَآ أَنَا مِنَ الْمُتَكَلِّفِيْنَ
{Say (O Prophet). 'I ask of you no reward for this, nor am I of the imposters.] 1.
COMMENTARY: The Prophet صلى الله عليه وسلم is instructed in this verse to tell the people that
he was conveying to them the knowledge that Allah had taught him and asked to diffuse,
and that he made no other claim nor did he discuss anything that could be difficult and
hard for them. If he did that then he would be a deceiver.
(٢٧٣) وَعَنِ ابْنِ سِيُرِيْنَ قَالَ إِثَّ هَذَا الْعِلْمَ دِيْنْ فَانْظُرُوْا عَمَّنُ تَأْخُذُوُنَّ بِيْنَكُمُ - (راوه مسلم)
273. Sayyiduna Ibn Sirin altas, said, "Surely this knowledge is religion, so, watch
from whom you take it."2
COMMENTARY: This hadith says that one must verify the credentials of the person who
conveys to him a hadith or a piece of knowledge.
(٢٧٤) وَعَنُّ حُذَيْفَةً قَالَ يَا مَعْشَرَ الْقُرَّآءِ اسْتَقِيْهُوْا فَقَدْ سَبَقْتُمُ سَبْقًّا بَعِيْدًا وَإِنْ أَخَذُتُؤْ يَمِيْنَّا وَشِمَالَّا لَقَدُ
ضَلَلْتُمْ ضَلَاًا بَعِيدًا-(رواه البخارى)
274. Sayyiduna Hudhayfah à >, said (to the reciters), "O you reciters of the
Quran, (continue to) keep on the straight path. Indeed, you have gone ahead, much
ahead! But, if you go to the right or left, you will fall into a deep error."3
COMMENTARY: The addresses were the early Muslims. They had preceded other
Muslims by firmly sticking to the Book and sunnah. The later ones could not attain their
rank though they too performed pious deeds. Sayyiduna Hudhayfahane, said to them
that keeping steadfast on the straight path is better than being miraculous or honourable.
(٢٧٥) وَعَنْ أَبٍ هُرَيِرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَعَوَّذُوا بِاللُّهِ مِنُ جُبِّ الُْزْنِ قَالُوا يَا
رَسُوْلَ اللَّهِ وَمَا جُبُّ الْحُزْنِ قَالَ وَادٍ فِي جَهَنَّمَ تَتَعَوَّذُ مِنْهُ جَهَنَّهُ كُلَّ يَوْمٍ أَرْبَعَ مِائَةٍ مَرَّةٍ قِيْلَ يَا رَسُولَ اللَّهِ
1 Bukhari # 4809, Muslim # 39-2798, Darami # 173.
2
Muslim the Muqaddamah (Introduction) Darami # 419.
3
Bukhari # 7282.

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وَمَنْ يَّدْخُلُهَا قَالَ الْقُرَّآءُ الْمُرَاءُوْنَ بِأَعْمَالِهِمْ ـ رَوَاهُ النِّزْمِذِىُّ وَكَذَا ابْنُ مَاجَةَ زَادَ فِيْهِ وَإَِّ مِنْ آَبُغَضِ
الْقُرَّآءِ إِلَى اللهِ تعالى الَّذِيْنَ يَزُوُرُونَ الْأُمَرَآءَقَالَ الْمُحَارِنِّ يَعْنِى الْجُوَرَةَ- (رواه الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .275
said, "Seek refuge in Allah from jubb ul huzn (the well of sorrow). The sahabah
(Companions of Prophet) us à >, asked, "O Messenger of Allah, what is jubb ul
huzn?' He said, "A valley in hell from which hell itself seeks refuge four hundred
times every day." He was asked, "O Messenger of Allah, who will go to it?" He
said, "The reciters of the Qur'an who are ostentatious in their deeds."
IIbn .Majah adds: "And, surely, among the most detested reciters to Allah the
Exalted are they who visit the rulers." Al-Muharibiy said," Meaning the tyrants."1
COMMENTARY: Jubbul huzn is a valley in hell resembling a very deep well. The same
command applies to ostentations scholars and saintly men as to the reciters of the Qur'an.
Those who visit the rulers are the reciters of the Quran who go to them for their worldly
aims. If they meet the rulers of enjoin piety and forbid evil, or under compulsion to ward
off their oppression, then there is no harm. The hadith refers to oppressive rulers. It does
not forbid meeting the pious and just rulers because to meet pious and God-fearing rulers
is in itself a form of worship. .
(٢٧٦) وَعَنُ عَلِيٍّ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُؤْشِكُ أَنْ يَأْتِ عَلَى النَّاسِ زَمَاْ
لَا يَبْقَى مِنَّ الْإِسْلَامِ إِلَّ اسْمُهُ وَلَا يَبْقَى مِنَ الْقُرْآنٍ إِلََّ رَسْمُهُ مَسَاجِدُهُمْ عَامِرَةٌ وَهِىَ خَرَابٌ مِنَ الْهُدى
عُلَمَاءُ هُمْ شَرُّ مَنْ تَحْتَ آَدِيْمِ السَّمَآءِ مِنْ عِنْدِ هِمْ تَخْرُجُ الْفِتْنَةُ وَفِيْهِمْ تَعُوُدُ- (رواه البيهقى فى شعب الإيمان)
276. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Soon
a time will come to mankind when nothing but the name of Islam and the written
form of the Quran will remain. Their mosques will be occupied but will be devoid
of guidance. Their scholars will be the worst of all people under the heaven. Fitnah
(mischief) will emerge from them and will return among them."2
COMMENTARY: Islam will be there in the world but the Muslim will back the spirit and
essence of Book to be read to obtain blessing. As for the 'written form' of the Quran, it
means that it will be recited according to its rules but mind will not know the meanings
and demands of these words. Its commands and prohibitions will be obeyed, but hearts
will lack sincerity.
There will be many mosque with people occupying them. But they will not properly worship
and remember Allah or engage in studies which things are the true objectives of the mosques.
The Scholars will neglect their duties but will create discord among the ummah. They will
support the oppressors and tyrants. In this way, they will sow the seed of fitnah in the
religion to attain their personal wishes.
(٢٧٧) وَعَنْ زِيَادِ بْنِ لَبِيْدٍ قَالَ ذَكَّرَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًّا فَقَالَ ذَلِكَ عِنْدَ آَوَانٍ ذَهَابِ الْعِلْمِ
قُلْتُ يَا رَسُوْلَ اللَّهِ وَكَيْفَ يَذْهَبُ الْعِلْمُ وَتَحْنُ نَقْرَأُ الْقُرْأَ وَنُقْرِتُّهُ أَبْنَاتَنَا وَ يُقْرِئُهُ ابْنَاْتُنَا أَبْنَاتَهُمْ إِلى
-
Tirmidhi # 2390, Ibn Majah # 256.
2 Bayhaqi in Shu'abul Eeman # 1901.

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يَوْمِ الْقِيَّامَةِ فَقَالَ تَكِلَتْكَ أُمُّكَ زِيَاءُ إِنْ كُنْتُ لَّأُرَاكَ مِنْ أَفْقَهِ رَجُلٍ بِالْمَدِيْنَةِ أَوَلَيْسَ هَذِهِ الْتَّهُوُدُ
وَالتََّازِى يَقْرَأُوُنَّ النَّوْرَاةَ وَالْإِنْخِيُّلَ لَا يَعْمَلُونَ بِشَهْ قِمَّا فِيْهِمَا - رَهَاهُ أَحْمَدُ وَ ابْنُ مَاجَةً وَرَّوَى
التِّرْمِذِىُّ عَنْهُ نحوَ، - (رواه أحمد وابن ماجة)
277. Sayyiduna Ziyad ibn Labid رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم spoke
about something and said, "It will happen when knowledge withdraws." Ziyad (+)
we à asked, "O Messenger of Allah, how will knowledge withdraw while we recite
the Quran and we recite it to our children and our children will recite it to their
children till the day of resurrection? He said, "May your mother lose you, 1
O Ziyad! I thought of you as the most qualified man in Madinah Is it not that
these Jews and Christians recite the Torah and the Injil? But, they do not act on
any of its contents."2
(٢٧٨) وَكَذَا الدَّارِمِيُّ عَنْ آَبِ أُمَامَةً
3.رضى الله عنه And Darimi transmitted it from Abu Umamah .278
COMMENTARY: The Prophet صلى الله عليه وسلم said that it is not enough to merely recite the
Quran. The real thing is to act on it, to abide by its commands. When the time comes, the
Muslims will recite and study the Quran but their deeds will not be according to its
dictates.
(٢٧٩) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ لِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَعَلَّمُوا الْعِلْمَ وَعَلَّهُوْهُ النَّاسَ تَعَلَّمُوْا
الْفَرَائِضَ وَعَلِّمُوْهَا النَّاسَ تَعَلَّمُوا الْقُرْاتَ وَعَلِّمُوْهُ النَّاسَ فَإِِّ إِهْرٌُ مَقْبُوْضٌ وَالْعِلْمُ سَيَنْقَبِضُ وَتَظْهَرُ
الْفِتَنُ حَتَّى يَخْتَلِفَ إِثْتَانٍ فِى فَرِيضَةٍ لَّا تَجِدَانِ أَحَدًا يَّفْصِلُ بَيْتَهُمَا- (رواه الدارمى والدار قطنى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .279
said, to him, "Acquire knowledge and teach it to the people. Learn obligatory duties
(or, the inheritance laws) and teach them to the people. Learn the Qur'an and teach
it to the people. For, I am a man who will be taken away and knowledge will be
withdrawn. Fitn (discord, mischief) will raise its head so that two people will
disagree about a prescribed act but will not find any one to decide between them
both."4(This because of lack of knowledge and abundance of mischief.).
(٢٨٠) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَقَلُ عِلْمٍ لَّا يُنْتَفَّهُ بِهِ كَمَعَلِ كٍََّ لَّا يُنْفَقُ
مِنْهُ فِى سَبِئْلِ اللهِ(رواه احمد والدارمى)
280. Sayyiduna Allah's Messenger صلى الله عليه وسلم said, "The similitude of the
knowledge from which no benefit is derived is like the treasure from which
nothing is spent in Allah's path."5
(Not desiring benefit from knowledge is to not spread it and not act according to it.)
1
An implication against the addressee spoken out of vehement love. (Lane 2 vi p 345).
2 Musnad Ahmad 4-160, Ibn Majah # 4048 (Tirmidhi like it from Abu ad Darda # 2662).
3 Darami # 240.
Darmi # 221, Daraqutni # 45.
5
Musnad Ahmad 2-499, Darimi # 556.

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BOOK - III
BOOK OF PURIFICATION
کتاب اطهارة
In dictionary meaning of taharah is cleanness and (ceremonial) purity. It is the opposite of
impurity (najasah). Tuhur is the verbal noun. Tuhur is applied also to that which purifies,
like water and earth. Tahur is also a verbal noun.1
In terms of Shari'ah (divine law), taharah is to purify from ( las) (najasah hakmiyah)
legal ceremonial impurity which is () (hadith) and ( bs) (najasah haqiqiyah)
which is (خبث) Khabath).2
SECTION I
الفضل الأولْ
(٢٨١) عَنْ آنِيْ مَالِكِ الْأَشْعَرِيِّ قَالَ قَالَ تَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ الطَّهُوْرُ شَطْرُ الْإِيْمَانِ
وَالْحَمْدُ لِلَّهِ تَمْلَأُ الْمِيْزَارَ وُسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلّهِ تَمْلَانٍ أَوْ تَمْلَأُ مَابَيْنَّ السَّمُوَاتِ وَالْأَرْضِ
وَالقَّلْوةُّ نُوْرْ وَالشَّدَقَّةُ بُرْهَارْ وَالصَّبْرُ ضِيَاءُ وَالْقُرْآنُ حُبَّةٌ لَّكَ أَوْ عَلَيْتَ كُلُّ النَّاسِ يَغُدُوا فَبَائِهُ
نَّفْسَهُ فَمُعْتِقُهَا أَوْمُؤْبِقُهَا- رَوَاهُ مُسُلِمْ وَفِي رِوَايَةٍ لَّا إِلهَ إِلَّ اللَّهُ وَاللّهُ أَكْبَرُ تَمْلَأَنٍ مَابَيْنَ السَّمَاءِ
وَالْأَرْضِ لَمْ أَجِدُ هُذِهِ الرَّوَايَةَّ فِ الشَّحِيْحَيْنِ وَلَّا فِيْ كِتَابِ الْحُمَيْدِيِّ وَلَّا فِى الْجَامِعِ وَلَكِنُ ذَكَّرَهَا
الدَّارِمِيُ بَدَلَ سُبْحَانَ اللهِ وَالْحَمْدُ لِلْهِ۔
281. Sayyiduna Abu Maalik al Ash'ary 3 رضى الله عنه narrated that Allah's Messenger
said, "Tuhur (to remain purified) is half of faith Al hamdulillah (praise صلى الله عليه وسلم
of Allah) fills up the scale while subhan Allah and al-hamdulillah (glorifying Allah
and praising Him) fill up or fills up that which is between the heavens and the
earth. Salah is light and sadaqah is evidence. Patience is radiance. The Quran is a
proof for you or against you. Every person begins the morning early selling his soul
and sets it free or destroys it."
According to a version: "Saying lailaha illAllah wa Allahu Akbar (there is no god!
but Allah and Allah is the greatest) fills what is between the heaven and earth." I
could not find this version in the two sahih books or in al Humaydi's book or in the
jami, But, Darimi has mentioned it instead of Subhan Allah wa alHamdulillah.4
COMMENTARY: This hadith high lights the merit of being purified. It is compared to half
of faith. This is clear from the fact that eeman or faith erases all sins, minor and major, and
wudu (ablution) gets only the minor sins forgiven, so taharah is declared as half of faith.
The sub-narrator was not sure when he spoke of subhan Allah wa al hamdulillah whether .
the word was 'fill' or 'fills' the space between heaven and earth, so he used both words.
These words (subhan Allah ..... ) must be recited and one must make a habit of repeating
-
Hadith: impurities contracted by voiding excrement, ordure.
2 Khabth: Dross, excrement, ordure, fifth.
" Some say that his name was ka'b ibn Maalik, others say Ka'b ibn Aasim, or Ubaydah, Harith or
.رضى الله عنه .Abu Malik was his kunyah. He died in the times of umar ibn Khattab رضى الله عنه .Amr
4 Muslim # 1-223, Musnad Ahmad 5-342, Darimi # 253, Tirmidhi # 3517, Nasa'i # 2437 ..

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them frequently. If these words were a body, they would occupy the entire space between
heaven and earth.
Salah is described as light. It is salah alone that will provide light in the dark grave and on
the day of resurrection. It keeps a believer away from sin and guides him to piety. Also, it
brightens his heard with the glory of awareness of the Divine Being. The countenance of
one how worships and obeys Allah is bright and shining because of the salah he offers.
Sadaqah or charity in Allah's path is described as evidence because this deed establishes
the truth of a believer's claim to faith the love of Allah, Or, on the day of resurrection,
sadaqah will present itself as proof that the believer had spent Allah's blessing in a pious
cause to seek his pleasure.
Patience is to keep away from sin and be prepared to obey and not to wail or mourn or
express restlessness at a time of distress. It is a radiant light because the heart and mind of a
patient person is always bright with a resolute faith and conviction and he is successful at
all stages of religion and the world.
The Qur'an will benefit one who recites it and abides by it. If anyone does not abide by it
then it will be to his own disadvantage.
To sell one's soul is to devote oneself fully to whatever one undertakes to do. When a
person arises in the morning from his sleep, he begins his work and occupies himself in
worldly affairs. If he buys the hereafter instead of that, then he preserves his soul from
punishment in the hereafter. But, if he buys the world and his worldly work in preference
to the hereafter, then he ruins himself and consign his soul to punishment.
(٢٨٢) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلََّ ادَلُّكُمْ عَلَى مَا يَمْحُو اللّهُ بِهِ اخطايَا وَ
يَرْفَهُ بِهِ الدَّرَجَاتٍ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ إِسْبَاءُ الْوُضُوْءٍ عَلَى الْمَكَارِهِ وَكَثْرَةُ الْخُطِى إِلَى الْمَسَاجِدِ وَ
انْتِظَارُ الصَّلوةِ بَعْدَ الشَّلوةِ فَذَا لِكُمُ الرِّبَاطُ -
·
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .282
said, "Shall I not lead you to that by which Allah erases sins and elevates ranks?"
The sahabah (Companions of Prophet) exclaimed, "Of course, O Messenger of
Allah!" He said, "It is to perfect ablution even in trying conditions, to walk to the
mosques for off (with many steps) and to wait for the next salah after offering one.
This is ribat (or guarding the frontiers)."1
(٢٨٣) وَفِيْ حَدِيْثٍ مَالِكِ بُنِ آَنَسٍ فَذُلِكُمُ الرِّبَاطُ فَذَا لِكُمُ الرِّبَاطُ مَرَّتَيْنِ رَوَاهُ مُسْلِمْ وَفِي الرِوَايَةِ
التِّرُمِذِيِّ ئَلَاثًا-
283. The hadith of Maalik ibn Anas al , has, "That is ribat. That is ribat,"
repeating it twice. Tirmidhi's version has it thrice.2
COMMENTARY: The hadith mentions those things because of which Allah erases the
sins of His slaves from their record of deeds and raises their ranks in paradise. The first
thing is ablution. Though it is essential perform it before offering salah, sometimes a
worshipper procrastinates and uses one ablution for more than one salah or neglects its
Muslim # 41-251, Tirmidhi # 51, Nasa'i # 143, Muwatta Imam Maalik, Musnad Ahmad 2-277.
2 Muwatta Maalik 9.18.58, Tirmidhi # 52.

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etiquette, sunnah and mustahab parts either because of laziness, illness, poor health or
severe cold. He does not make a perfect ablution. Hence, it is about such times that if
wudu (ablution) is made in a perfect manner paying attention to the little details like the
mustahab and water is poured properly on all the limbs washable in ablution, three
times, then it will fetch Allah's favour.
The second thing is to take many steps to the mosque. One must go to a mosque that is
at a distance from one's residence (or place of work). The more the steps towards it, the
more the reward.
'To wait for the next salah .. ' is to remain in the mosque after offering one salah. Even if he
goes out of the mosque, his minds should be on the next salah. This condition is held to be
most meritorious and it is called ribat. It is that a Muslim guards the frontiers of a Islamic
country against the enemy encroachment. There is a reward for it and it is very excellent.
Allah has mentioned it (in surah Aal Imran, verse 200):
يَآ أَيُّهَا الَّذِيْنَ أُمَنُو اصْبِرُوا وَصَابِرُوا وَ رَاپِطُوا
{O you who believe! Preserve and compete with each other in perseverance and
guard your frontiers).
The hadith emphasizes that to sit waiting for a salah is ribat. While the one calls for sitting
against the disbeliever, the other is to sit against the devil who is the biggest enemy of
Islam. The same excellence as for ribat is promised for waiting for the salah.
Since the hadith mentions ablution, it is proper say something about it here.
There are four fard (absolute obligatory actions) in Ablution:
(i)
to wash the entire face.
(ii)
To wash the arms up to the elbows.
(iii)
To wipe one-fourth of the head.
(iv)
To wash the feet up to the ankles.
The washing of the entire face is inclusive of the beard. However there is a difference of
opinion on what constitutes a beard. It is stated in (osis) Mutun that it is fard to wipe those
hair of the beard that are directly on the skin of the face. Fatawa Aalamgiri and Durr Mukhtar
also the same thing according to a sahih opinion on which a ruling is given and they add that
it is not fard to wash the over flowing beard, but is a sunnah. Allah knows best.
The sunnah of the ablution are:
(i)
To wash the hands up to the wrist.
(ii)
To say bismillah at the beginning of the wudu.
(iii)
To use the siwak (to clean the teeth).
(iv)
To rinse the mouth.
(v)
To snuff up water.
(vi)
To intertwine the beard and the fingers.
(vii)
To wash every limb three times.
(viii)
To form an intention
(ix)
To follow the some sequence as is mention in the Quran.
(x)
To wipe the whole hand.
(xi)
To wash the limbs that are washed in ablution in quick succession.
(xi)
To wipe the ears together with the head with some wet fingers (without
taking fresh water).
The mustahab of the ablution are:

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(i)
To begin washing the limbs from the right side (First the right hand before
the left and soon).
(ii)
To wipe the neck.
(iii)
To sit facing the qiblah.
(iv)
When washing the limbs, to rub each at the first washing.
(v)
To make ablution ahead of time if there is no handicap.
(vi)
To give a jerk to the ring or such a thing that one wears it one is certain that
water seeps under to even without jerking but if one is not certain then it is
fard to jerk the ring or whatever it is. This is applicable both during
ablution and the purifying bath.
(vii)
To perform ablution without asking anyone else to help in it.
(viii)
To not indulge in conversation of a worldly concern but if there is
possibility of a loss of some need then one may converse.
(ix)
To recite bismillah while washing every limb or wiping a limb.
(x)
To make the supplication that is recommended at the time of washing (or
wiping) every limb.
(xi)
'To invocate blessing only and convey salaam (greeting) to the Prophet
that (زيلعى) on completing the ablution. But it is written in Zayla اله عليه وسلم
this is a mustahab act after washing each limb.
(xii)
To make supplication after completing the ablution and the testimonies
that are mentioned in the hadith. (Further down the hadith follows).
(xiii)
to drink the water, remaining after the ablution is complete, in a standing
posture facing the qiblah.
(xvi)
To ensure that the portion under the eye brows and moustaches, at the corners
of the eyes and tendons of the feet are not left dry and water has reaches there.
These things are makruh (undesirable) in ablution:
(i)
To throw water on the face strongly.
(ii)
To be wasteful by using more water then necessary.
(iii)
To wash the limbs more than three times each.
(iv)
To make masah (which is to wipe) with fresh water three times.
The forbidden thing in ablution are:
(i)
Ablution must not be performed by a man with the residual water after a
woman has made ablution.
(ii)
Ablution must not be performed at an impure place so that the water from
ablution is not disesteemed.
(iii)
Ablution must not be performed in the mosque, but in a vessel or at a place
set aside for it.
(iv)
spite or mucus , etc should not be thrown in the water set aside for ablution.
(٢٨٤) وَعَنْ عُثُمَاتَ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَأَحْسَنَّ
الْوُضُوءَ خَرَجَتْ خَطَايَاهُ مِنْ جَسَدِهِ حَتّى تَخْرُجَ مِنْ تَحْتِ أَظْفَارٍهـ (متفق عليه)
284. Sayyiduna Uthman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone makes ablution and makes a good ablation, then his sins come out of his

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body. So much so that they come out from under his nails."1
COMMENTARY: To make ablution is to wash away sins from oneself. The better the ablution
the more the sins that fall off. Apart from the obvious purity, one also is purified of sins.
(٢٨٥) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوِ الْمُؤْمِنُ فَغَسَلَ
وَجْهَةٍ خَرَجَ مِنْ وَجْهِهِ كُلُّ خَطِيْنَّةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَةَ الْمَاءِ آَوْمَعَ أَخِرٍ قَطْرِ الْمَاءِ فَإِذَا غَسَلَ يَدَيْهِ خَرَجٌ مِنْ
يَدَيْهِ كُلُّ خَطِيْئَةٍ كَانَ بَشَتْهَا يَدَاهُ مَعَ الْمَاءِ أَوْ مَةَ آَخِرٍ قَطْرِ الْمَآءِ فَإِذَا غَسَلَ رِجُلَيْهِ خَرَبَ كُلُّ خَطِيَّئَةٍ مَشَتْهَا
رِجْلَاهُ مَعَ الْمَاءِ أَوْ مَعَ أُخِرٍ قَطْرِ الْمَاءِ حَتَّى يَخْرُ جَ نَقِيًّا مِنَ الذُّنُوبِ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .285
said. "When a Muslim, or a believer, performs ablution and washes his face, then
all sins to which his eyes looked (to commit) come off his face with the water or the
last drop of water. When he washes his hands, all sins to which his hands stretched
wash off with the water or the last drop of water. When he washes his feet, all sins
towards which his feet walked wash off with the water or the last drop of water.
Thus, he comes out free of all sins." 2
(٢٨٦) وَعَنْ عُثْمَانَ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ مَا مِنْ إِمْرِئٍ مُسْلِمٍ أَثُرُه صَلَاةٌ مَّكُتُوْبَهْ
فَيُحُسِنُ وُضُوْتَهَا وَخُشُوْعَهَا وَرُكُوْعَهَا إِلَّ كَانَتُ كَفَّارَةَلَِّا قَبْلَهَا مِنَ الذُّنُوُبِ مَا لَمْ يُؤْتِ كَبِيْرَةً وَذَلِكَ الدَّهُرُ
◌ُّف (رواه مسلم)
286. Sayyiduna Uthman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "No
Muslim who finds the time of the prescribed salah and makes his ablution god,
observes humility and bowing in it (the salah), without it being an expiation for his
past sins provided he has not committed a major sin. And this favour) is for always."3
COMMENTARY: The spirit of salah is 'hope and fear' or 'submissiveness and humility.' It
is the form of worship that brings out the worshippers helplessness and dependency. It will
rise to high ranks commensurate with the humility observed by the worshipper in it. This
can be achieved by respecting all its etiquettes so that the heart is receptive, beginning with
a calm and composed standing and deep concentration throwing out all other thoughts,
not creasing the garment, beard, etc. nor looking sideways, keeping the eyes open and
fixed at the spot of prostration. If these tings are observed then, insha Allah, the heart will
be attentive and this is a means of obtaining Allah's acceptance of it.
The hadith mentions only ruku' (bowing) because only the Muslims make ruku' in their
salah. The Jews and Christians do not have it in their prayer. Thus it is mentioned and its
singularity is emphasized. In conclusion, it is clarified that this kind of salah will atone only
minor sins, not the major sins.
1
Muslim # 33-245, Musnad Ahmad 1-66, (Bukhari similar # 6433, 159, 164).
2
Muslim # 32-244, Tirmidhi # 2 (without when he washes his feed ... ) Darimi # 718, Muwatta Imam
Maalik 1/32 # 31.
3
Muslim # 7-228.

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(٢٨٧) وَعَنْهُ أَنَّهُ تَوَضَّأَ فَأَفْرَةَ عَلَى يَدَيْهِ ثَلَاقًا ثُزَّ تَمَضِّمَضَ وَاسْتَنْقَرَ ثُؤَّ غَسَلَ وَجْهَهُ ثَلَاثًا ثُؤَّ غَسَلَ يَدَهُ
الْيُمْنِى إِلَى الْمِرْفَقِ ثَلَاثًا تُؤَّ غَسَلَ يَدَهُ الْيُسْرَى إِلَى الْمِرْ فَقِ ثَلَاثًا ثُؤَّ مَسَخَ بِرَأْيِهِ ثُمَّ غَسَلَ رِجْلَهُ الْيُمْنى
ثَلَاقًا تُؤَّ الْيُسْرَى ثَلَاقًا تُؤَّ قَالَ رَأَيْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ تَخُوَ وُضُوِّنْىُ هُذَا تُؤَّ قَالَ
مَنْ تَوَضَّأَ نَحْوَ وُضُوِّنَيْ هِذَا تُؤَّ يُعَلِّى رَكْمَتَيْنِ لَا يُحَدِّثُ نَفْسَهُ فِيْهِمَا بِشَهْيٍ غُفِرَلَهُ مَا تَقَدَّمَ مِنْ ذَنْپه-
مُتَّفَقْ عَلَيْهِ وَلَفْظُهُ لِلْبُخَارِيِّ-
287. Sayyiduna Uthman As a +, performed the ablution. He poured water on his
hands three times, rinsed his mouth and snuffed up water. Then, he washed his face
three times. Then, he washed his right arm three times up to the elbow and his left
arm up to the elbow thrice. Then, he wiped his head. Then, he washed his right foot
three times and then the left three times. Then, he said, "I had seen Allah's
Messenger صلى الله عليه وسلم make ablution in this manner as I have done (emulating him)."
Then, he said, "If any one makes ablution as this my ablution and offers two raka'ah
salah without letting his mind wonder about his past sins will be forgiven him."1
COMMENTARY: The Scholars say that it is makruh to wash the limbs more than three
times. It should not be exceeded. If it happens that half a limb is washed by a pitcher and
the other half by another pitcher, then it is just once. Thus, if six pitchers are used to wash a
limb, half at a time, then that would be three times.
The two raka'at, salah after the ablution is the minimum. It is better to offer more. It is called
tahiyatul wudu and is mustahab. It is also enough if one offers a fard salah or a sunnah.
The hadith lays stress on being attentive to the salah one offers. One must concentrate on it
and put away all distracting on it and put away all distracting thoughts. If a thought comes
to mind that does not interfere with concentration, then there is no harm.
(٢٨٨) وَعَنْ عُقْبَةً بُنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مُهْلِمٍ يَتَوَضَّأُ فَيُحْسِنُ وُضُوْتَّهُ
ثُمَّ يَقُؤْمُ فَيُصَلِيْ رِكْعَتَيْنٍ مُقْبِلًا عَلَيْهِمَا بِقَلْبٍ وَوَجْهِهِ إِلَّ وَجَبَتْ لَهُ الْجُنَّةُ- (رواه مسلم)
صلى الله عليه Narrated that Allah's Messenger 2 رضى الله عنه Sayyiduna Uqbah ibn Aamir .288
said, "When a Muslim perform ablution and does it well and stands to offer two
raka'ah salah being attentive to it with his heart and his face (which is inwardly and
outwardly), his admittance to paradise becomes obligatory."3
COMMENTARY: Standing up to offer the salah could be truly standing. Or, it could be a
figurative expression implying 'engage in the salah,' and one may sit down and offer it
particularly when one is handicapped. The hadith allows for both possibilities.
(٢٨٩) وَعَنْ عُمَرَ بْنِ الخُطَّابِ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْكُمْ مِنْ
أَحَدٍ يَتَوَضَّأُ فَيُئِلِهُ أَوْقَسُئِبُ الْوُضُوْءِنُؤَّ يَقُوْلُ أَشْهَدُ أَنْ لَّا إِلهَ إِلَّ اللَّهُ وَآَكَّ مُحَتَّدًا عَبْدُهُ وَرَسُوْلُهُ وَفِى
-
Bukhari's words # 159, Muslim # 3-262, Nasa'i # 85, Musnad Ahmad 1-66.
2 Uqbah ibn Aamir Juhanni e Al ge) was his name but there is much difference of opinion on his
kunyah; Abu Hammad, Abu Labid, Abu Amir, etc. He died in Egypt.
3
Muslim # 17-234, Musnad Ahmad 4-154.

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رِوَايَةٍ أَشْهَدُ أَكْ لَّ إِلهَ إِلَّ اللّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ وَأَشْهَدُ أَرَّ مُحَتَّدًا عَبْدُهُ وَرَسُوْلُهُ إِلَّا فُتِحَتْ لَهُ أَبْوَابُ
الْجَنَّةِ الثَّمَانِيَّةُ يَدْخُلُ مِنْ آَتِّهَا شَاءَهُكّذًا، رَوَاهُ مُسْلِمٌ فِي صَحِيحِهِ وَالْحُمَيْدِىُّ فِ أَفْرَادِ مُسْلِمٍ وَكَذَا إِبْنُّ الْائِيْرِفِى
جَامِعِ الْأُصُوْلِ وَذَّكَرَالشَّيْخُ مُحِىُّ الدِّيْنِ النَّوَوِىُّ فِيْ آخِرِ حَدِيْثٍ مُسْلٍِ عَلَى مَارَوَيْنَاهُ وَزَادَ التِّرْ مِذِىُّ اَللَّهُوَّ
اجْعَلْنِى مِنَّ التَّوَّابِيْنَ وَاجْعَلُنِى مِنَ الْمُتَطَقِّرِيْنَ، وَالْحَدِيْثُ الَّذِىْ رَوَاهُ الْمُحَيِّ الْمُنَّةِ فِىِ الصِّحَاحِ مَنْ تُوَقَّأَ
فَأَحْسَنَ الْوُضُوْءَ إلى آخِرِهِ رَوَاهُ الْتِرِّمِذِىُّ فِي جَامِعِهِ بِعَيْنِهِ إِلَّ كَلِمَةً أَشْهَدُ قَبْلَ آَّ مُحَتَّدًا.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Umar ibn Khattab .289
said, "If anyone of you makes ablution and makes it the extreme perfect," or, he
said, "makes it completely and then says, 'I bear witness that there is no god but
Allah and that Muhammad is His servant and His messenger."" According to
another version: "I bear witness that there is no god but Allah alone who has no
partner, and I bear witness that Muhammad is His servant and His Messenger,'
then the gates of paradise, eight in all, will be opened for him. He may enter from
whichever of them he wishes." Muslim transmitted it thus in his salah and al
Humaydi among the ahadith of Muslim but not of Buk'tari, and Ibn al-Athir in
Jami ul usul. Shaykh Muhiyuddin an Nawawi mentioned at the end of Muslim's
hadith as we have transmitted it. Tirmidhi's transmission concludes with. "O Allah
cause me to be among those who repent and cause me to be among those who
purify themselves."
As for the hadith of al-Muhiy us sunnah in as-sihah "who performs ablution ... " to
the end, Tirmidhi transmitted it in his jami' in to except the words, 'I bear witness'
before 'that Muhammad.' 1
COMMENTARY: There are eight sections of paradise in terms of stages. The eight doors
mentioned here are truly the eight sections that are treated as one. Sometimes each of these
is also called paradise, so that would make eight paradises.
As for the prayer beginning with the words, 'O Allah cause me to be ... ' it asks for
enablement to make a prompt repentance if a sin is committed, being a mortal after all. But,
it does not mean that sins would continue to be perpetrated. The supplicant thereby wishes
to become Allah's dear slave in the light of the verse (222) of surah al Baqarah!
إِّ اللَّهُ يُحِبُ التَّوَّابِيْنَ-
{Surely Allah loves those who turn to Him in repentance.}
Those people do not despair of Allah's mercy. The second portion of the prayer, 'and cause
me to be among those who purify themselves." Means to ask for internal purity and removal
of bad manners and evil habits. It seems to say, 'As for the external purity of the body and
limbs, you have empowered us to get that, and we achieved that, but purity of our internal
selves is in Your hands, so bestow on us your favour and grant us the internal purity.
To conclude, the compiler of the Mishkah points out that though the composer of the
Masabih has placed this hadith in the section of the sihah from its words
1
Muslim # 17-234, Tirmidhi # 55, Nasa'i # 148, Abu Dawud # 169 & 609, Ibn Majah # 470, Musnad
Ahmad # 17316, 17398.

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فَاحْسَنَ الْۇُضو ثم قال اشهد ان لا اله الا الله وحده لا شريك له واشهد ان محمدا عبده ورسوله
اللهم اجعلني من التوابين واجعلني من المتطهرين فتحت له ثمانية أبواب الجنة يدخل من أيهاشاء
(Makes perfect ablution and says 'I bear testimony ... will enter from which of them
he wishes). But, these words are not in Bukhari or Muslim. Rather, they are in
Tirmidhi. So, this hadith should have been placed in the section (II) hassan instead
of (i) sihah. Moreover, Tirmidhi has not the words (ighi) (I bear witness) before the
. صلى الله عليه وسلم (that Muhammad) (أَنَّ مُحْمَّدًا) words
Furthermore, Jazri ales, has written in Hisn Hasin on the authority of Ibn Majah, andas, Ibn
Abu Shaybah ato, and Ibn Sani that the testimonies should be recited three times each.
The version of Nasa'i amas, and Haakim ales, also has after 'O Allah cause me ... the prayer:
سُبْحَانَكَ اللَّهَ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَّ إِلهَ إِلَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
(I declare your purity, O Allah, with your praise. I seek your forgiveness and I
repent to you).
Hence, it is better to make all the prayers that are suggested after ablution. These prayers
are mustahab also for one who has a purifying bath.
(٢٩٠) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِكَّ أُقَّتِ يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرًّا
مُحَجَّلِيْنَّ مِنْ آثَارِ الْوُضُوْءِ فَمَنِ اسْتَطَاءَ مِنْكُمْ أَنْ يُطِيْلَ غُرَّتَه فَلْيَفْعَلُ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رحمه الله Sayyiduna Abu Hurayrah .290
said, "My ummah shall be called on the day of resurrection Ghurr muhajjalin
(because of their white, glowing faces, hands and feet) with traces of ablution. So,
whoever of you can increase his brightness, must do so."1
COMMENTARY: The word 'ghurr' is the plural of 'aghur' and it means 'white face.'
'Muhajjal' is a person whose hands and feet are white. ON the day of resurrection, these
limbs will be white from traces of ablution. When the worshippers who had offered the
salah will be called to be led to paradise, they will be among the people with their limbs of
ablution glowing.
The hadith concludes with the words that the limbs will glow if ablution is done carefully
according to prayer procedure.
Tahjil (muhajjalinn) is not mentioned separately because both words ghurr and muhajjal
are inseparable. When one of them is mentioned, the other is understood.
(٢٩١) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَبْلُهُ الْحِلِيَّةُ مِنَّ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوْءُ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .291
said, "The adornment on a believer will reach all that portion where ablution
(water) reaches."2
COMMENTARY: The limbs that are washed in ablution will all be adorned. The more
perfect the ablution according to sunnah, the more the limbs would be adorned in paradise.
1
Bukhari # 136, Muslim # 35-246, Musnad Ahmad 2-334.
2
Muslim # 40.250, Nasa'i # 149, Musnad Ahmad 2-371.

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SECTION II
الفضل القَّانِى
(٢٩٢) عَنْ ثَوْبَاتَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتَقِيْمُوْا وَلَنْ تُحُهُوْا وَ اعْلَهُوَّا أَنَّ خَيْرَ
أَعْمَالِكُمُ الشَّلوةُ وَلَّا يُحَافِظُ عَلَى الْوُضُوْءِ إِلَّ مُؤْمِنْ- (رواه مالك واحمد وابن ماجة والدارمى)
292. Sayyiduna Thawban 1 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"keep stead fast although you will not be able to do so. And, know that the best of
your deeds is the salah. And none but a believer preserves ablution constantly."2
COMMENTARY: To keep straight is to be steadfast in performing deeds and stay on the
straight path. This is a difficult command to follow, hence the next words imply, 'you will
not be able to achieve it perfectly.' This caution is followed by a guideline to an easy way to
achieve it: if you are constant in offering the salah which is the root of all worship, then that
would atone for all shortcomings.
Then the prelude and an essential condition of salah, ablution is indicated. It has been
described earlier as half of faith. Preserving ablution is a believer's trait. A perfect
believer's heart and mind are tuned continuously to the remembrance of Allah. They are
bright with the rays of the thought of Allah. But, this can be had only with outward and
inward cleanliness and purity. Hence, a believer is careful of ablution, paying full
attention to each of its details.
(٢٩٣) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ عَلَى طُهْرٍ كُتِبَ لَهُ عَشْرُ حَسَنَاتٍ - (رواه
الترمذى)
293. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone makes a fresh ablution though he is in a state of purity already, then ten
pieties are recorded for him." 3
COMMENTARY: As it is, there is a reward for performing ablution. Further, when anyone
performs another ablution while the first was intact he gets this reward plus ten other
blessings. The Scholars say that this additional reward accrues if a salah, fard or
supererogatory, had been offered after the first ablution. Some Scholars hold that it is makruh
to make a fresh ablution (in a state of purity) if no salah is offered after the first ablution.
SECTION III
الفَصلُ الثَّالِثُ
(٢٩٤) عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مِفْتَاءُ الْجِنَّةِ القَّلوةُ وَمِفْتَاحُ الشَّلوةِ التُّهُوُرُ -
(رواه احمد)
294. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
key to paradise is salah and the key to the salah is to be purified."4
COMMENTARY: Just like a locked gate may be opened only with a key, so too the salah
cannot be valid without ablution and admittance to paradise is impossible without the
"He was Ibn Bajdad. His kunyah was Abu Abdullah or Abu Abdur Rahman. He died in Hims in 54
AH.
- Muwatta Imam Malik # 2.6-37, Musnad Ahmad 5-282, Ibn Majah # 277, Darami # 655.
3 Tirmidhi # 59, Abu Dawud # 62, Ibn Majah # 512.
4 Musnad Ahmad 3-340.
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salah. It is a command of faith, so it must be offered without fail and never neglected or
delayed, for, it is the only means to paradise.
(٢٩٥) وَعَنْ شَبِيْبٍ بْنِ آَبِيْ رُوْحٍ عَنْ رَجُلٍ مِنْ أَصْحَابٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَّ رَسُولَ اللهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى صَلاَةَ الشُّبْحِ فَقَرَأَ الرُّؤْمَ قَالْتَبَسَ عَلَيْهِ فَلَنَّا صَلَى قَالَ مَا بَالُ أَقْوَاءٍ يُصَلُّوُكَ
مَعَنَا لَا يُحْسِنُوْنَ الُّهُوْرَ وَإِنَّمَا يُلَبِّسُ عَلَيْنَا قُرْآَ أُولئِكَ - (رواه النسائى)
295. Sayyiduna Shahib ibn Abu Rawh atus, narrated on the authority of one of the
sahabah(Companions of Prophet) رضى الله عنه of Allah's Messenger صلى الله عليه وسلم that
Allah's Messenger صلى الله عليه وسلم led the salah of fajr one morning and recited (surah)
ar-room but hesitated during it, when he finished the salah, he said, "What is
wrong with the people who offer the salah with us but do not make a proper
ablution. They alone cause us to be uncertain while reciting the Quran."1
COMMENTARY: This hadith shows that the sunnah acts or the etiquette which make up a
deed perfect the wajib and bring blessings into it. These blessings cover not only the doer but
spread out to the others too. Hence, dereliction of duty hurts other people too and it also
shows that neglect of the sunnah and the etiquette causes a deprival of unseen benefits.
This hadith teaches a lesson to those who reject the influence of companionship. They must
see that the Prophet صلى الله عليه وسلم , the chief of all Messenger صلى الله عليه وسلم, in spite of his high
station and nearness to Allah, was influenced while reciting the Quran by a humble
member of his ummah and he hesitated in his recital of the Quran because the man had
happened to fail to observe an etiquette or sunnah of ablution. Then, what may we say of
those people who continue to keep company of the sinners and the bid'ahs (or innovator).
Their company must be shunned totally and the true Scholars, Sufis and pious men of
Allah should be visited and benefit should be derived from their assemblies. Their
blessings would guarantee success in both the worlds.
The narrator of the hadith has not named the sahabi. However, Mirak shah alas, has
.رضى الله عنه written that he is Sayyiduna Abu Dharr Ghafari
(٢٩٦) وَعَنُ رَجُلٍ مِنْ بَنِيْ سُلَيْمٍ قَالَ عَدَّهُنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي يَدِىٌ أَوْفِىْ يَدِهِ قَالَ التَّسِْيمُ
نِصْفُ الْمِيْزَانِ وَالْحَمْدُ لِلّهِ يَمْلَأُهُ وَالتَّكْبِيُ يَمْلَأُ مَابَيْنَ السَّمَآءِ وَالْأَرْضِ وَالصَّوْمُ نِصْفُ الصَّبْرِ وَالظُّهُوْرُ
نِصْفُ الْإِيْمَانِ - رَوَاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ حَسَنُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه A man of Banu Sulaym .296
counted what follows on his, or the man's fingers, saying, 'The tasbih (glorifying
Allah) is half of the scale, and al-hamdulillah (praising Allah- praise belongs to
Allah) fills it, and the takbir (extolling Allah) fills that which is between the heaven
and the earth, and fasting is half of perseverance, and being purified is half of faith."2
COMMENTARY: The Prophet صلى الله عليه وسلم counted on his own fingers or sahabi's رضى الله عنه, or
the prophet صلى الله عليه وسلم held the sahabis's رضى الله عنه fingers and continued to close them, one
Nasa'i # 947, Musnad Anmad 5-363.
2 Tirmidhi # 3530, Musnad ahmad 5-363.

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. by me, on his palm and told him of the five commands. Fasting has been described as half
patience because all patience is to bind one self to obey by abiding by the commands and
desisting from sins while fasting is merely an obedience. So, it is half patience.
(٢٩٧) وَعَنْ عَبْدِ اللهِ الشُّنَّاحِّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ الْعَبْدُ الْمُؤْمِنُ فَمَضْمَضَ
خَرَجَتِ الْخُطَايَا مِنْ فِيْهِ وَ إِذَا اسْتَنْقَرَ خَرَجَتِ الْخُطَايَا مِنْ أَنْفِهِ فَإِذَا غَسَلَ وَجُهَهُ خَرَجَتِ الْخُطَايَا مِنْ وَجُهِهِ
حَتّى تَخْرُجَ مِنْ تَحْتِ آَشْفَارٍ عَيْنَيْهِ فَإِذَا غَسَلَ يَدَيْهِ خَرَجَتِ الْخُطَايَا مِنْ يَدَيْهِ حَتَّى تَخْرُجَ مِنْ تَحْتٍ أَظْفَارٍ يَدَيْهِ
فَإِذَا مَسَمَ بِرَأُسِهِ خَرَجَتِ الْقُطَايَا مِنْ رَأْسِهِ حَتّى تَخْرُجَ مِنْ أُذُنَيْهِ فَإِذَا غَسَلَ رِجْلَيْهِ خَرَ جَتِ الخُطَابًا مِنْ رِجُلَیُِّ
حَتَّى تَخْرُجُ مِنْ تَحْتٍ أَظْفَارٍ رِجُلَيْهِ ثُمَّ كَانَ مَشْيُ إِلَى الْمَسْجِدِ وَصَلَاتُه نَافِلَةٌ لَّه(رواه مالك والنسائی)
صلى narrated that Allah's Messenger 1 رضى الله عنه Sayyiduna Abdullah as-Sunabihi .297
said, "When a believing slave makes ablution and rinses him mouth, the الله عليه وسلم
sins get out of his mouth. When he cleans his nose, the sins got out of it. When he
washes his face the sins get out of it even from under his eyelashes. When he
washes his hands, the sins get out of his hands, even from underneath his
fingernails. When he wipes his head, the sins get out of his head, even out from his
ears. When he washes his feet, the sins get out of his feet, even from underneath his*
toenails. After that, his walk to the mosque and his salah earn him extra reward."2
COMMENTARY: The hadith says that when one wipes one's head in ablution sin go out
not only of his head but also of his ear. Thus, the ears are part of the head, so the some
command applies to the ears and to the head. This is the hanafi point of view that the ears.
will be wiped with the same water as is used for the head. Fresh water will not be taken for
wiping the ears. When the ablution is over, sins are erased. Hence, the salah will bring
further elevated ranks. .
.
(٢٩٨) وَعَنُ آبيْ هُرَيْرَةَ أَكَّ رَسُولَ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ آَّ الْتَقْبَرَةَ فَقَّالَ السَّلَامُ عَلَيْكُمُ دَارَ قَوْمٍ
مُؤْمِنِينَ وَإِنَّ إِنْشَآءَاللّهُ بِكُمْ لَا حِقُوْنَ وَدِدْتُ أَنَّا قَدْرَأَيْنَا إِخْوَانَنَا قَالُوا أَوَلَمْنَا إِخْوَانَكَ يَا رَسُولَ اللّهِ
قَالَ آَنْتُمُ سَخُأَبٍ وَ إِخْوَانُنَا الَّذِيْنَ لَمْ يَأْتُوْا بَعْدُ فَقَالُوْا كَيْفَ تَعْرِفُ مَنْ لَمْ يَأْتِ بَعْدُ مِنْ أُمَّتِكَ يَا رَسُوْلَ
اللّهِ فَقَالَ ارَتَّيْتَ أَكَّ رَجُلًّاً لَّهِ خَيُلْ غُزْ مُحَجَّلَةٌ بَيْنٍ ظَهُرَىْ خَيْلٍ دُهْرٍ بُهْرٍ أَلَّا يَعْرِفُ خَيْلَهُ قَالُوا بَلی یَا
تَسُوْلَ اللّهِ قَالَ فَإِنَّهُمْ يَأْتُوْتَ غُرَّا تُمحَجَّلِيْنَّ مِنَ الْوُضُوْءِ وَأَنَا فَرَمُهُمْ عَلَى المُؤْضِ-(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .298
said on coming to the graveyard, "As salaamualaykum, O group of believers. And,
we shall join you, insha Allah. How I wish that we had seen our brother!" They (the
sahabah(Companions of Prophet)) رضى الله عنه asked "Are we not your brothers, O
Messenger of Allah?" He said, "You are my companions and our brothers are they.
-
It is not certain that he was a sahabi. Yahya ibn Mu'in said that his name was Abdullah Er Abu
Abdullah.
2 Muwatta Imam Malik # 2.6-31, Nasa'i # 103, Ibn Majah (similar # 282, Musnad Ahmad 4-349.

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who have not come (to the world) as yet." They asked, 'O Messenger of Allah, how
will you recognize those who have not come as yet?" He asked, What do you say of
a man who has horses with white blazes and white forelegs and hind legs among
(other) hoses of pitch black colour. Would he not pick out his own horses?" They
said, "Of course (he would), O Messenger of Allah!" He said, "Thus would they
come with ghurr muhajjalin (white faces, arms and feet) from the ablution and I
shall precede them at the pond."1
COMMENTARY: The Prophet , le a . disclosed a strange and a subtle difference
between the sahabah(Companions of Prophet) as a +, and the Muslims who were to
follow. He also mentioned the distinction of the sahabah(Companions of Prophet) As an(+).
He described them as his companions and brothers. The next generations of the Muslim
from the tabi'un down words are his brothers in Islam. He would precede them at the pond
and recommend them to be forgiven and raised in ranks.
(٢٩٩) وَعَنْ أَبيِ الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَا آقَلُ مَنْ يُؤْذَرُ لَهُ بِالشُّجُودِ يَوْمٌ
الْقِيَامَةِ وَ أَنَا آقَلُ مَنْ يُؤْذَّرُ لَهَ آَنْ يَرْفَةَ رَأُسَهُ فَأَنْظُرُ إِلى مَابَيْنَ يَدَىَّ فَأَعْرِفُ أُقَّتِيْ مِنْ بَيْنِ الْأُمْمِ وَمِنْ
خَلْفِىٌ مِثْلَ ذُلِكَ وَعَنْ يَمِيْنِيْ مِثْلَ ذُلِكَ وَعَنْ شِمَالِىٌ مِثْلَ ذَلِكَ فَقَالَ رَجُلْ يَا رَسُولَ اللّهِ كَيْفَ تَعْرِفُ أُمَّتَّكَ
مِنْ بَيْنِ الْأُمَمِ فِيْمَا بَيْنَّ نُوْجِ إِلى أُقَّتِّكَ قَالَ هُمْ غُزْ مُحَتَّلُوْنَ مِنْ أَثَرِ الْوُضُوْءِ لَيْسَ آَحَدْكَذُلِكَ غَيْرُهُمْ وَ
أَحْرِ فُهُمْ أَنَّهُمْ يُؤْتُوْنَ كُتُبَهُمْ بِإِيْمَانِهِمُ وَأَعْرِفُهُمْ تَسْغِى بَيْنَ آَيْدِيْهِمْ ذُرِّ يَّتُهُمُ - (رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Darda .299
said, "I shall be the first to be permitted to prostrate himself on the day of
resurrection and the first to be permitted to raise his head. I shall look at those in
front of me and shall recognize my ummah among all the ummahs, and like that
behind me, and like that to my right, and like that to my left." Then, a man (among
the sahabah(Companions of Prophet)) us an>, asked, "O Messenger of Allah, how
will you recognize our ummah among the ummahs that have been between Nooh
Jule and your ummah?" He said, "They will have Ghurr muhajjalin (white faces,
arms and feet) from marks of ablution. No one else will be like that. And I shall
recognise them from their books being given to them in their right hands, And I
shall recognize them by their offspring running in front of them."2
COMMENTARY: When the Prophet صلى الله عليه وسلم will be before Allah in the place of
gathering, he will seek to intercede (for his ummah) by going down into prostration. He
will continue to remain in that posture for the equivalent of a week at the end of which
Allah will command him, "O Muhammad, rise your head, And, ask whatever you wish to
have. I shall grant it to you." ON that, the intercessor at the gathering, the great master, the
chief of the creation, the pride of the universe. The Messenger of Allah (may I be ransomed
to him) will present his petition to Allah for his creatures. The initial portion of the hadith
gives an inkling of the intercession.
1 Muslim # 39-249, Nasa'i # 150, Musnad Ahmad 2-300.
- Musnad Ahmad 5-199.