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in this life and the next and it can be used to prefer advice and speak pious words.
PERFECT FAITH DEFINED
(٣٠) وَعَنْ أَبِ أُمَامَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَحَبَّ لِلّهِ وَأَبْغَضَ لِلّهِ وَأَعْلى لِلْهِ
وَمَنَعَ لِلَّهِ فَقَدِ اسْتَكُمَلَ الْإِيْمَانَ
30. Sayyiduna Abu Ummah 1 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who loves for Allah's sake, hates for Allah's sake, gives for Allah's sake and
withholds for Allah's sake has indeed perfected the faith."2
(٣١) رَوَاهُ أَبُوْدَاؤدَ وَرَوَاهُ التِّرْ مِذِىُّ عَنْ مُعَاذِ بُنِ آَنَسٍ مَعَ تَقْدِيٍُ وَتَاخِيْرٍ وَفِيْهِ فَقَدِ اسْتَكْمَلَ إِيْمَانَه
31. And, Tirmidhi has transmitted this Hadith from Mu'adh ibn Anas assail so, with a
transposition of phrases, ending, "Indeed, (he) has perfected his faith."3
COMMENTARY: Everything one does must be prompted by Allah's pleasure, not personal
fame or name. A person must love the pious and despise the rebel. He must spend to earn
Allah's pleasure and refrain from spending for the same reason. He must not extend
monetary help to those who earn Allah's wrath.
MOST EXCELLENT DEED
(٣٢) وَعَنْ آَبِيْ ذَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَفْضَلُ الْأَعْمَالِ الْحُبُّ فِىِ اللّهِ
وَالْبُخُّضُ فِي اللّهِ (رواه أبوداود)
32. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The most excellent of deeds is love for Allah's sake and hatred for Allah's sake."4
COMMENTARY: If a person's feelings become pure to this extent then this light will guide
him through every step. Thus he will be safe from evil and sins and perform pious deeds.
THE REAL BELIEVER
(٣٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُوْنَ مِن لِسَانِهِ
وَيَدِهِ والْمُؤٍّمِنُ مَنْ آَمِنَهُ النَّاسُ عَلَى دِمَائِهِمْ وَأَهُوَ الِهِمْ ـ رَوَاهُ التِّزْمَذِىُّ وَالنَّسَائِىُّ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .33
said, "The Muslim is one from whose tongue and hand (other) Muslims are safe.
And, the believer is one whom people trust with their lives and properties."5
(٣٢) وَزَادَ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِزْمَانِ بِرِوَايَةٍ فُضَالَةَ وَالْمُجَاهِدُ مَنْ جَاهَدَ نَفْسَهُ فِي طَاعَةِ اللّهِ وَالْمُهَاجِرُ
مَنْ هَجَرَ اقُطَايَا والذُّنُوبَ
1
He name was Sudayi ibn Ajlan and belonged to the branch of the tribe of Bahilah, Sahm and was
also called Bahili Sahmi He died in 81 AH.
2
Abu Dawud # 4681
3 Tirmidhi # 2529, Musnad Ahmad 3-440
Abu Dawud # 4599
5 Tirmidhi # 2636, Nasa'i # 4996, narrated by Ibn Umar disabled).

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34. And, Bayhaqi transmitted this Hadith from Fadalah with the addition "And the
mujahid is one who strives with himself in obedience to Allah and the muhajir is
one who gives up the minor and major sins."1
COMMENTARY: The believer is one in whose presence other are safe and at peace. They
trust him. The real mujahid is not he who fights the enemy but he who strives against his
own self. He abandons all desires to give great sacrifices for Allah's sakes and to obey him.
The real muhajir gives up every thing that Allah and His Messenger , à have
forbidden, because the wisdom behind hirjah is for a believer to engage in obedience to
Allah without hindrance.
TRUSTWORTHINESS
(٣٥) وَعَنْ أَنٍَّ قَالَ قَلَّمَا خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِلَّ قَالَ لَا إِيْمَانَ لِمَنْ لَآَ آَمَانَةً لَهُ وَلَا
دِيْنَ لِمَنْ لََّ عَهْدَ لَهِ- رَوَاءُ الْبَيْمَقِىُّ فِي شُعَبِ الْإِيمَانِ
صلى الله عليه وسلم narrated that rarely did Allah's Messenger رضى الله عنه Sayyiduna Anas .35
deliver to them a sermon without saying, "One who is not trustworthy lacks faith
and one who fails to honour his promise follows no religion."2
COMMENTARY: That the Prophet , at gave this advice in almost all his sermons in
enough to show how important these attributes are. He who lacks them will deprive
himself of the sweetness of faith though he will not become faithless.
SECTION III
الفصل الثالث
ASSURANCE OF PERPETUAL DELIVERANCE
(٣) عَنْ عُبَادَةَ بْنِ الشَّامِتِ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ شَهِدَ أَجْ لَا إِلهَ إِلَّ
اللَّهُ وَأَّ مُحَتَّدًا رَسُوْلُ اللَّهِ حَزَّمَ اللَّهُ عَلَيْهِ النَّارَ- (رواه مسلم)
36. Sayyiduna Ubadah Ibn as Samit &sati o narrated that he heard Allah Messenger
, Ale à say, "If anyone testifies that there is no God but Allah and that
Muhammad is Allah's Messenger, then Allah forbids the fire to touch him."3
(٣٧) وَعَنْ عُقْمَاتَ بْنِ عَقَّاتَ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنُ مَّاتَ وَهُوَ
يَعْلَمُ أَنَّهُ لَّا إِلهَ إِلَّ اللَّهُ دَخَلَ الْجَنَّةَ - (رواه مسلم)
37. Sayyiduna Uthman 4 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who dies with the belief that there is no God but Allah will be admitted to paradise."5
1
Bayhaqi in Shabul Eeman added to # 11122: 'Shall I not inform you" but without the words; The
Muslim is one safe." Musnad Ahmad 6-21.
2
Bayhaqi in Shab ul Eeman, # 4354, Musnad Ahmad 3-154.
3
Muslim # 47-29, Tirmidhi # (2638) 2647
4 Ibn Affan, the third caliph. He was called Dhun Nurayn because he married two daughters of the
Prophet alugarcall to one after the other. He was killed on 8th Dhul Hijjah in Madinah.
5
Muslim # 43-26, Musnad Ahmad 1-89

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(٣٨) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثِنْتَانٍ مُؤْجِبَتَانٍ قَالَ رَجُلْ يَا رَسُوْلَ
اللَّهِ مَا الْمُؤْجِبَتَانِ قَالَ مَنُ مَّاتَ يُشْرِكُ بِاللَّهِ شَيْئًّا دَخَلَ النَّارَ وَمَنْ مَّاتَ لَا يُشْرِكُ بِاللّهِشَيْئًا دَخَلَ.
اُنَّةَ- (رواه مسلم)
38. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Two
things are wajib (bound to happen)." Someone Asked, "O Messenger of Allah,
what are the two things that are wajib?" He said, "He who dies while he associated
something with Allah will go to hell, And, he who dies without having associated
any thing with Allah will enter paradise."1
COMMENTARY: These three aHadith have a common message. A believer in Allah's
unity and the Prophet's صلى الله عليه وسلم messenger ship will enter paradise. However, he
will first serve his sentence in hell for his misdeeds that he might have committed. The
punishment will be for a limited period of time where after he will enter paradise to
abide therein perpetually.
PARADISE FOR MONOTHEISTS
(٣٩) وَعَنْ أَبِي هُرَيْرَةَ قَالَ كُنَّا قُهُوْدًا حَوْلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَعَنَا أَبُوْ بَكْرٍ وَغُمَرُ فِيْ نَفٍّ
فِقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ بَيْنِ أَظْهُرِنَا فَأَبْطَأَ عَلَيْنَا وَخَشِيْنَا أَنْ يُقْتَطَعَ دُونَنَا وَفَزِعْنَا
فَقُمْنَا فَكُنْتُ أَقَّلَ مَنْ فَزِءَ فَخَرَجْتُ أَبْتَغِيْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى أَتَيْتُ حَائِمًا لِلَّانْصَارِ
لِبَنِى النَّثَارِ فَدُرْتُ بِهِ هَلْ آَجِدُ لَه بَابًا فَلَمْ آَجِدُ فَإِذَا رَبِيُهُ يَدْخُلُ فِي جَوْفٍ حَائِطٍ مِنْ بِلٍْ خَارِجَة۔
وَالرَّبِيْعُ الْجُدُوَلُ قَالَ فَاحْتَفَزُتُ فَدَخَلْتُ عَلَى رَسُوُلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَبُوْ هُرَيْرَةَ؟ فَقُلْتُ
نَعَمْ يَا رَسُوْلَ اللّهِ قَالَ مَا شَأْنُتَ قُلْتُ كُنْتَ بَيْنَّ أَظْهُرِنَا فَقُمْتَ فَأَبْطَأْتَّ عَلَيْنَا فَخَشِيْنَا أَنْ تُقْتَطَهَ رُؤُنَّنَا
فَفَزِعْنَا فَكُنْتُ أَقَّلَ مَنْ فَزِءَ فَأَتَيْتُ هذَا الْخَائِطَ فَاحْتَفَزُتُ كَمَا يَحْتَفِزُ القَّعْلَبُ وَهْؤُلَاءِ النَّاسُ وَرَائِئْ
فَقَالَ يَا آبَا هُرَيْرَةً وَأَعْطَانِ نَعْلَيْهِ فَقَالَ إِذْهَبَ بِنَّعْلَىَّ هَاتَيْنٍ فَمَنْ لَقِيَكَ مِنْ وَرَآءِ هذَا الْخَائِطِ يَشْهَدُ أَنْ
لَا إِلَهَ إِلَّ اللهُ مُسْتَيْقِنًا بِهَا قَلْبُهُ فَبَشِّرُهُ بِالْجَنَّةِ فَكَانَ آَقَّلُ مَنْ لَقِيْتُ حُمَرَ فَقَالَ مَا هَاتَا النَّعْلَانِ يَا
أَبَا هُرَيْرَةَ فَقُلْتُ هَاتَانٍ نَعُلَا رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بَعَثَّنِى بِهِمَا مَنْ لَقِيْتُ يَشْهَدُ أَنْ لَا إِلَّهَ
إِلَّ اللَّهُ مُسْتَيِّقِنَّا بِهَا قَلْبُهُ بَشَرْتُهُ بِالْجِنَّةِ فَضَرَبَ عُمَرُ بَيْنَ ثَدْنَّ فَخَرَرْتُ لِإِسْتِيْ فَقَالَ ارْجِعُ يَا آبَا هُرَيْرَةَ
فَرَجَعْتُ إِلَى رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَجْهَشْتُ بِالْبُكَاءِ وَرَكَبَنِيْ عُمَرُ وَإِذَا هُوَ عَلَى أَثَرِئُ فَقَالَ
تَسْوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَالَّكَ يَا أَبَاهُرَيْرَةَ قُلْتُ لَقِيْتُ عُمَرَ فَأَخْبَرْتُهُ بِالَّذِى بَعَنْتَنِى بِهِ فَضَّربَ
1
Muslim # 151-93, Musnad Ahmad 3-391

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بَيِّنَ ثَدْنَيَّ ضَرْبَةً خَرَرْتُ لِإِشْتِيْ فَقَالَ ارْجِعُ فِقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَا حُمَرُ مَا حَمَلَكَ عَلى مَا
فَعَلْتَ فَقَالَ يَا رَسُولَ اللَّهِ بَأَنٍ أَنْتَ وَأُتِى أَبَعَقْتَ آبَاهُرَيُرَةَ بِتَعْلَيْكَ مَنْ لَقِي يَشْهَدُ أَكْ لَا إِلهَ إِلَّ اللّهُ
مُسْتَيْقِنَا بِهَا قَلْبُهُ بَشَّرَهُ بِالْجُثَّةِ قَالَ نَعَمْ قَالَ فَلَا تَفْعَلُ فَإِنِّي أَخْتَى أَنْ يَتَّكِلَ النَّاسُ عَلَيْهَا فَخَلِّهِمْ
يَعُمَّلُونَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَخَلِّهِمْ - (رواه مسلم)
39. Sayyiduna Abu Hurayrah due dil , narrated, "We were sitting around Allah's
Messenger , & ~ Abu Bakr and Umar were with us. Suddenly, Allah's
Messenger ,le & got up and departed from us. He was long away so we were
fearful lest an enemy attack him while we were not with him. We were perturbed
and rose. I was the first person to be perturbed and went out seeking him. I came to
a garden belonging to an ansar of Banu an-Najjar. I circled round it (asking myself),
'Do I find a gate to it?' But, I did not find any. Behold! A streamlet flowed deep into
the garden from a well outside. I squeezed myself into it and onto Allah's
Messenger , at . He asked, 'Abu Hurayrah?" I said, 'Yes, O Messenger of
Allah.' He asked 'whatis your business (here)?' I submitted, 'You were with us, but
you got up and walked away and were long. So, we were afraid that you might be
attacked by an enemy in our absence. We were perturbed and I was the first of them
to be perturbed. Came to this garden and squeezed myself in like a fox squeezes
itself through. These people are following me." He said, 'O Abu Hurayrah!' And he
handed over to me his sandals, saying 'Go with these, my pair of sandals. Whose
you meet outside this garden who testifies that there is no god but Allah from the
care of his heart, give him glad tidings of paradise. The first person I met was Umar
who asked, 'why these two sandals, O Abu Hurayrah?' I said, 'They belong to
Allah's Messenger y & o. He has sent me with them to convey the glad tidings
of paradise to whosoever I meet who testifies from the core of his heart that there is
no God but Allah (alone). Umar struck me on my chest so that I tell down on my
hips and he said, 'Go back, O Abu Hurayrah!' I returned to Allah's Messenger ans
,y and began to weep, Umar was close behind me, and there he was! Allah's
Messenger , a asked, 'what is wrong with you, O Abu Hurayrah?' I said 'I
met Umar and informed him of what you had sent me with. But he struck me on my
chest and I fell down on my hips. He instructed me to return.' So, he asked, 'O
Umar, what made you do that?' He submitted, 'O Messenger of Allah, my parents
be ransomed to you, did you send Abu Hurayrah with your sandals to give the glad
tidings of paradise to anyone he met testifying from the care of his heart that there
is no God but Allah? He said, 'Yes!' He submitted, 'Do not do that, for, I fear that
the people will rest no, that. Leave them to do their deeds.' So, Allah's Messenger
1".(said, Let them (do that صلى اله عليه وسلم
COMMENTARY: The Prophet صلى الله عليه وسلم instructed Sayyiduna Abu Hurayrah رضى الله عنه to
inform every sincere believer in the unity of Allah that he would enter paradise, the
everlasting bliss. His only objective should be the pleasure of Allah and he ought not to be
driven by compulsion, worldly aspirations or ostentation.
' Muslim # 52-31

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As for Sayyiduna Umar's & all so> conduct, was it tantamount to preventing the execution
of the Prophet's صلى اله عليه وسلم order? Actually, the Prophet صلى اله عليه وسلم had instructed Sayyiduna
Abu Hurayrah de atl (so) to convey a good news not an injunction of Shari'ah. He was
motivated by spontaneous sentiment for his umah, mercy for the two worlds as he was.
Umar que aulusoy intended to politely bring out the implication of the news on the people. The
Prophet ,the as he agreed with him because he himself had ruled in like manner on an
earlier occasion (see Hadith # 24 and 25). It is had been a mandatory command, Sayyiduna
Umar acall so, would never have obstructed its enforcement and, if he had, the Prophet $ do
yle would never have concurred with him.
This Hadith discloses to us that Sayyiduna Umar ate all (so) was a worthwhile and wise
adviser and as outspoken man. Neither did his advise deter from Umar's du atl so, status as
a sahabi nor did it imply disobedience to any of the Prophet's ,a commands.
THE KEYS TO PARADISE
(٣٠) وَعَنُ مُعَاذٍ بْنِ جَبَلٍ قَالَ قَالَ لِ تَسْوُلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَفَاتِيْمُ الْجَنَّةِ شَهَادَةُ أَ لَا إِلهَ إِلَّا
الله
(رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Jabal .40
said to him, "The keys of paradise are the testimony that there is no God but Allah."1
(٣١) وَعَنْ عُثْمَانَ رَضِىَ اللهُ عَنْهُ قَالَ إِثَّ رِجَالًا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِيْنَ
تُوُنّىَ حَزِئُوا عَلَيْهِ حَتَّى كَادَ بَعْضُهُمُ يُوَسُوِسُ قَالَ عُثْمَاهُ وَكُنْتُ منهم فَبَيْنَا أَنَا جَالِسْ مَرَّ عَلَىَّ عُمَرُ
وَسَلَّمَ فَلَمْ أَشْعُرْبِهٍ فَاشْتَكُى عُمَرُ إِلى أَبِيِ بَكْرٍ ثُمَّ أَقْبَلَا حَتَّى سَلَّمَا عَلَّىَّ جَمِيْهَا فَقَالَ أَبُوْبَّكُرٍ مَا حَمَلَكَ
عَلَى أَبْ لَا تَرُدَّ عَلَى أَخِيُكَ عُمَرَ سَلَامَهُ قُلْتُ مَا فَعَلْتُ فَقَالَ عُمَرُ بَلَى وَاللّهِ لَقَدْ فَعَلْتَ قَالَ قُلْتُ
وَاللَّهِ مَا شَعَرْتُ أَنَّكَ مَرَرْتَ وَلَّا سَلَّمْتَ قَالَ أَبُوْبَكْرٍ صَدَقَ كُثُمَاُ قَدْ شَغَلَكَ عَنْ ذَلِكَ آَمُرُّ
فَقُلْتُ أَجَلُ قَالَ مَا هُوَ قُلْتُ تَوَلَى اللّهُ تَعَالِى نَبِيَّهُ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَبْلَ أَنْ ثَّمْأَّلَهُ عَنْ تَّجَاةِ هُذَا
الْآَمْرِ قَالَ أَبُوْبَكْرٍ قَدْ سَأَلْتُّهُ عَنْ ذَلِكَ فَقُمْتُ إِلَيْهِ وَقُلْتُ لَهُ بِأَبٍ أَنْتَ وَأُتِى أَنْتَ أَحَقُ بِهَا قَالَ
أَبُو بَكْرٍ قُلْتُ يَا رَسُولَ اللَّهِ مَاتَجَاءُ لهِذَا الْأَمْرِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ قَبِلَ مِنِّى
الْكَلِمَةَ الَّتِيْ عَرَضُتُ عَلَى عَتِىٍ فَرَدَّهَا ذَهِىَ لَهُ نَجَانٌ - (رواه احمد)
41. Sayyiduna Uthman رضى الله عنه narrated, "when the Prophet صلى الله عليه وسلم died, some of
his sahabah (Companions) were grieved so much that they almost began to have
doubts and I was one of them. While I was thus occupied, Umar passed by and
greeted me but I did not notice him. He complained to Abu Bakr and they both came
to me and greeted me (with salaam). Abu Bakr asked me what had prevented me
from responding to Umar's greeting and I assured him that I had done no such thing.
! Musnad Ahmad 5-242

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But,. Umar insisted, "By Allah, You did it.' Then I pleaded that I had not observed
him go by and greet me. Abu Bakr agreed, 'uthman speaks the truth.' (To me he said)
'perhaps you were occupied in some thought.' I confirmed that I was and on his
asking me about it, I told him that while Allah had taken His Prophet , ano we
had failed to ask him how we might gain deliverance in this affair (and subsequent
temptation). Abu Bakr said, "Indeed, I had asked him about it." So, I rose and went
closer to him and pleaded, 'My parents be ransomed to you, you, indeed, were worthy
of that. He disclosed to me that when he had asked Allah's Messenger about it, he
had asserted, 'He who accepts from me the kalimah, which I had proposed to my
uncle but he had declined, is assured deliverance through the kalimah."1
COMMENTARY: If anyone subscribes to the Kalimah tawheed and abides by its demands
then he is assured of deliverance in the hereafter where he will enjoy its blessings. Moreover,
if anyone occupies himself in the recital of this kalimah regularly and frequently then he will
enjoy its fruit in this life too and the devil will be unable to tamper with his thoughts and
deeds. He will harbour no doubts but acquire an intimate Divine acquaintance with a
yearning for the hereafter coupled with a deep love for the Prophet y,le angto.
THE KALIMAH TAWHEED WILL SPREAD WORLDWIDE
(٣٢) وَعَنِ الْمِقْدَادِ أَنَّهُ سَمِعَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا يَبْقَى عَلَى ظَهْرِ الْأَرْضِ بَيْثُ مَدٍ
وَلَا وَبَرٍ إِلَّا أَدْخَلُهُ اللّهُ كَلِمَةَ الْإِسْلَامِ بِعِزِّ عَزِيْزٍ وَدُلِّ ذَلِيْلٍ إَِّّا يُحِزُّهُمُ اللَّهُ ذَجَعَلَهُمْ مِنْ أَهْلِهَا أَوْ يُذِلُهُمْ
فَيَدِيْنُونَ لَّهَا قُلْتُ فَيَكُوُ الدِّيْنُ كُلُّهُ لِلّهِ- (رواه احمد)
42. Sayyiduna al-Miqdad « all so, 2 narrated that he heard Allah's Messenger a.
the say, "There shall not remain on the surface of the earth a house made of mud
brick, or a camel hair tent, where Allah shall not cause the kalimah to enter,
honouring the honourable and abasing the debased. Allah will honour them and
make them worthy of it, or He shall debase them and they will be compelled to
obey it." Miqdad exclaimed, "So the religion will be for Allah alone."3
COMMENTARY: The words surface of the earth refer to the Arabian peninsula. The houses
and tents mean its cities and villages. Only Islam will be the religion there and only its
adherents will reside there. Those who accept Islam willingly will be raised in the sight of
Allah who will honour them in his life and the next as for the arrogant who reject it, they
will wear a chain of humiliation and will be compelled to pay to the Islamic state a jizyah
and Allah will keep them away from his mercy in the hereafter.
KEY OF PARADISE WITH NOTCHES
(٣٣) وَعَنْ وَهْبٍ بُنِ مُنَبَّهٍ قِيْلَ لَهُ أَلَيْسَ لَا إِلهَ إِلَّ اللّهُ مِفْتَاءُ الْجَنَّةِ قَالَ بَلِى وَلَكِنُ لَيْسَ مِقْتَاعٌ إِلَّ وَلَّهُ
أَسْنَانْ فَإِنْ جِئْتَ بِمِفْتَاجِ لَهُ أَسْنَارٌ فُتِحَ لَكَ وَإِلَّا لَمْ يُفْتَعُ لَكَ- (رواه البخاری فی ترجمة باب)
-
Musnad Ahmad 10-6
2 He was Miqdad ibn Aswad kindi and was a very early Muslim. He died at Jarf three miles away
from Madinah at the age of seventy. He was taken there and baried in Janatul Baqi.
3 Musnad Ahmad 6-4

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43. It is reported about Wahb ibn Munabbih &cable, 1 that he was asked, "Is not (the
kalimah) (Arabic) (there is no God but Allah) the key to paradise?" He said, "of
course, but there is no key without its notches. So, if you bring a key with notches
then it will open it for you, otherwise it will not open it for you."2
COMMENTARY: Wahb ibn Munabbih was emphasizing on the need of deeds when
someone asked him whether the kalimah was not the key to paradise. He reminded them
that the key would work only when its notches corresponded with the words in the lock.
While the kalimah is the key, the injunctions and duties imposed by Shari'ah are its notches.
Or, the pious deeds are its notches. The declaration of the kalimah must be supported by
good deeds otherwise the gate will not be opened before due punishment is awarded.
REWARD FOR PIETY
(٢٣) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَحْسَنَّ أَحَدُكُمْ إِسْلَامَه فَكُلُّ حَسَنَةٍ يَعْمَلُهَا
تُكْتَبُ لَهُ بِعَشَرٍ أَمْثَالِهَا إِلَى سَبْعِمِائَةٍ ضِعْفٍ وَكُلُّ سَيِّئَةٍ يَعْمَلُهَا تُكتَبُ بِمِثْلِهَا حَتَى لَقِي اللَّهُ. (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .44
said, "When one of you adorns his Islam with a good implementation then every
pious deeds that he performs is recorded for him from ten like it to seven hundred
times. But, every evil deed that he perpetrates is recorded as it is. (This will go on)
till he meets Allah."3
COMMENTARY: Among the several blessings of Allah on this Ummah, a mighty one awaits
the believer who is good and dedicated in practicing his Islam. To such a one, Allah's mercy
rewards not for one deed but for ten deeds like it. He does not stop at that but with every
progress in his eeman, the believer is rewarded by Allah up to seven hundred times his effort
- nay, even more! Thus, a good deed in the Haram (sacred mosque) fetches a reward up to a
hundred thousand times. However, bad deeds will not be recorded more than their actual
number. No amount of gratitude to Allah is enough for this blessing of His.
THE GREATNESS OF FAITH
(٣٥) وَعَنْ أَبِيِ أُمَامَةَ أَّ رَجُلًا سَأَلَ تَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا الْأِيْمَاجُ قَالَ إِذَا سَرَّتُكَ
حَسَنَّتُكَ وَسَاءَ تُكَ سَيِكَتُكَ فَانْتَ مُؤْمِنْ قَالَ يَا رَسُولَ اللَّهِ فَمَا الْإِثْمُ قَالَ إِذَا حَاكَ فِي نَفْسِكَ شَهِىٌّ فَدَعُهُ.
(رواه احمد)
45. Sayyiduna Abu Umamah 's also narrated that a man asked Allah's Messenger
plugals in who, "What is faith?" He said, 'when your good deed pleases you and your
evil deed hurts you, you are believer." He asked, 'O Messenger of Allah, what is
sin?" He said, "When something pricks your conscience, abandon it."4
COMMENTARY: The question was to know a means whereby the standard of faith could
be verified. Only a believer can distinguish the presence of faith in his heart.
If a man's sound nature will not tolerate a deed or thought then the deed is evil.
1 He was a tabi'I Abu Abdullah. He died in 114AH.
2
Bukhari chapter heading (1) of the Book of funeral (prior to Hadith # 1237).
3
Bukhari # 42, Muslim # 205-129
4
Musnad Ahamad 5-251 with changes in the order of words.

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Deliverance lies in keeping away from it. Those with insight and the saintly men do not let
even the doubtful approach them what to say of a clear bad deed. They get peace of heart
only when their step does not falter from the straight path and none of their deeds
contravenes the spirit of Shari'ah and Islam.
ISLAM, FAITH AND THE DUTIES
(٢٢) وَعَنْ عَمْرِو بْنِ عَبَسَةً قَالَ أَتَيْثُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللَّهِ مَن
◌َّعَكَ عَلَى هذَا الْآَمْرِ قَالَ حُّ وَ عَبْدْ قُلْتُ مَا الْإِسْلاَمُ قَالَ طِيْبُ الْكُلَامِ وَإِطْعَامُ الَّعَامِ قُلْتُ مَا
الْإِيْمَانُ قَالَ الشَّبْرُوَ السَّمَاحَةُ قَالَ قُلْتُ أَىُّ الْإِسْلَامِ أَفْضَلُ قَالَ مَنْ سَلِمَ الْمُسْلِمُوْنَ مِنْ لِّسَانِهِ
وَيَدِمٍ قَالَ قُلْتُ أَىُّ الْإِيْمَانِ أَفْضَلُ قَالَ خُلُقٌ حَسَنْ قَالَ قُلْتُ أَىُّ الشَّلاَةِ أَفْضَلُ قَالَ كُوْلُ الْقُنُوْتِ قَالَ
قُلْتُ أَىُّ الْهِجْرَةٍ أَفْضَلُ قَالَ أَنْ تَّهُجُرَ مَاكَرِهَ رَبُّكَ قَالَ قُلْتُ فَأَىُّ الْجِهَادِ آَفْضَلُ قَالَ مَنْ عُقِرَ جَوَادُه
وَأُهْرِيْقَ دَمُّهُ قَالَ قُلْتُ أَىُّ السَّاعَاتِ أَفْضَلُ قَالَ جَوْفُ اللَّيْلِ الْآخِرُ- (رواه احمد)
46. Sayyiduna Amr ibn Abbasah us all 0, 1 Narrated, "I met Allah's Messenger and
asked him, 'O Messenger of Allah, who helped you in this matter (of propagating
Islam)?' He said, 'A free man (Abu Bakr) and a slave (Bilal)." I asked, 'what is
Islam?' He said, 'Pure speech and feeding food (to the poor), 'Patience and
benevolence.' Then, I asked about the most excellent Islam and he said, 'It is found
in him from whose tongue and hand (other) Muslims are safe.' Next, I asked about
the best from the eeman and he said, 'Good manners.' When I asked about the best
kind of the salah, he said, "The one with a lengthy standing.' About hijrah, he
enlightened that the best kind was, 'That you abstain from what displeases your
Lord.' Then I asked, 'what kind of jihad is the best?" He said "The jihad of him
whose horse is killed2 and he himself is martyred.' I asked about the best hours (of
day and night) and he said 'the last part of the dark night."3
(٣٧) وَعَنُ مُعَاذِ بُنِ جَبَلٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ لَقِى اللّهَلَا يُشْرِكُ بِهِ شَيْئًّا
وَيُعَّى الْخَمْسَ وَيَصُوْمُ رَمَضَانَ غُفِرَ له قُلْتُ أَفَلَا أُبَشِّرُ هُمْ يَارَسُوْلَ اللَّهِ قَالَ دَعْهُمْ يَحْمَلُؤْا - (رواه احمد)
47. Sayyiduna Mu'adh ibn Jabal asablo, narrated that he heard Allah's Messenger
nhà say, "He who meets Allah without having associated with him anything,
having offered the five times salah and having fasted during Ramadan will be
forgiven." Mu'adh awall so> asked if he should not give the glad tidings to them (the
other people). He said, "Leave them to perform deeds."4
COMMENTARY: The pardon is for minor sins though Allah may out of His mercy forgive
grave sins too. However, it is after enduring the punishment for major sins that the believer
described in this Hadith will be forgiven. This is why the Prophet , did not permit
Mu'adh que ath so, to circulate the tidings to other people who might have ceased to perform
1
His Kunyah was Abu Najih. He died during the Khalifah of Sayyiduna Ali Auail so,
2 It could be : 'wounded' hamstrung' or 'slain'
3 Musnad Ahmad
4 Musnad Ahmad

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pious deeds and continued to perpetrate evil on hearing it from him. The Hadith does not
mention Hajj and zakah because only the rich can do that while the deeds mentioned are
within the ability of the rich and poor equally.
(٢٨) وَعَنْهُ أَنَّهُ سَأَلَ النَّبِيَّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَفْضَلِ الْإِيْمَانِ قَالَ أَنْ تُحِبَّ لِلَّهِ وَتُبُخِضَ لِلّهِ وَ تُعْمِلَ
لِسَانَكَ فِيْ ذِكْرِ اللَّهِ قَالَ وَمَا ذَا يَا رَسُولَ اللَّهِ قَالَ وَأَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَتَكْرَهَ لَهُمْ مَاتَكُرَهُ
لِنَفْسِكَ- (رواه احمد)
48. Sayyiduna Mu'adh narrated also that he asked the Prophet ,, about the
best kind of eeman. He said, "It is that you love for Allah's sake and hate for
Allah's sake and you engage your tongue in the remembrance of Allah." He
asked, "And what more, O Messenger of Allah?" He said, "You should love for
the people what you love for yourself and you should dislike for them what you
dislike for yourself." (These words are added too. "That you should speak what is
good or keep quiet."1
COMMENTARY: The most excellent thing about faith is that the pleasure of Allah must be
the motivating factor at all times whatever one does. One must adopt the best manners and
wish well for others in fact for all the people. He must prefer for others what he prefers for
himself and abhor for them what he abhors for himself.
PRECEDING
CHAPTER - I
MAJOR SINS &SIGNS OF HYPOCRISY
باب الكبائر و علامات النفاق
In the terminology of Shari'ah al kaba'ir (major or grave sins) are the evil deeds:
(i) Whose perpetrator is liable to the hadd (prescribed punishment).
(ii) The Qur'an and the Hadith have sounded serious warning on committing them.
(iii) The Shari'ah has likened them to disbelief as, for example, willful neglect of the salah,
for which a Hadith says ◌َمَنْ تَرَّكَ الصَّلْوةُ مُتَعَيِّدًا فَقَدْ كَفَر (he who willfully neglects salah has indeed
disbelieved).
(iv) Mischief or loss through which action equals or exceeds mischief or loss through a
major sin. And,
(v) Something that is clearly prohibited with evidence and observing which will be
tantamount to ridicule of religion or of religious sanctions.
Each of these is a major sin. However, anything besides these yet contrary to religious
teachings and practice and to the demands of religion not possessing the foregoing
characteristics is a saghirah (minor sin).
All the major sins are equally liable to punishment though they may seen to be of different
degrees. In Shari'ah, they are all offences attracting punishment.
Some Islamic Scholars, like Mawlana Jalaluddin Dawwani have compiled a list of the major
or grave sins They are reproduced here in brief.
1
Musnad Ahmad 5-247

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(1) To associate with Allah in worship or in attributes, like beseeching him for help,
assigning knowledge or power, authority, creation, or appealing, naming, or making an
offering, or in making vows, or a elevating certain people and entrusting them with affairs,
which only Allah dispenses.
(2) Perpetrating a sin defiantly and repeatedly without remorse and with resolve.
(3) Killing someone unjustly.
(4) Committing adultery.
(5) Engaging in homosexuality.
(6) Stealing.
(7) Learning and practicing sorcery.
(8) Consuming wine or other intoxicants.
(9) Marrying the mahrams (relatives with whom marriage is disallowed) like mother,
daughter, sister, paternal aunt, materinal aunt, grand mother etc.
(10) Acquiring skill in gambling and engaging in it.
(11) Not emigrating from dar ul-harb (enemy territory).
(12) Maintaining friendship and links with the enemy of Islam.
(13) Abstaing from jihad against enemy of Islam in spite of ability, power, might and
dominance.
(14) Consuming or earning interest or usury.
(15) Consuming park and carrion.
(16) Upholding astrologers, soothsayers, wizards etc.
(17) Seizing or confiscating someone's property unjustly
(18) Accusing chaste men or chaste women of infidelity and adultery.
(19) Giving false testimony.
(20) Abstaining from fasts in Ramadan without a valid excuse, or not completing a fast
deliberately without reason.
(21) To lie on oath or swear falsely.
(22) To sever ties of relationship.
(23) To disobey or harass parents.
(24) To flee from the enemy during a battle.
(25) Misappropriating property of orphans.
(26) Deceiving in weight and measure.
(27) Putting off the salah from its appointed hours.
(28) Quarrelling with Muslims unjustly.
- صلى الله عليه وسلم Accusing the Prophet (29)
(30) To reject the Messenger, Allah's Books or the angels or to ridicule them.
(31) To reject the religious doctrines and laws of Shari'ah.
(32) To neglect the fard (obligatory duties) like the salah, zakah, fasts in Ramadan, and Hajj
in spite of ability.
(33) To revile the sahabah Amail so), or any of them.
(34) To conceal a testimony for no valid reason.
(35) Receiving bribe.
(36) To grow a rift between husband and wife.
(37) To telltales to the rulers
(38) To backbite.

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(39) To be extravagant.
(40) To commit highway robbery.
(41) To spread mischief on land in the name of religion or to attain a worldly goal.
(42) To be defiant and stubborn in committing minor sins.
(43) To incite someone to sin or to help someone commit a sin.
(44) To Play musical instruments like a harmonium, drum, etc. those that are disallowed.
(45) To uncover the satr before other while bathing. (It is the portion of the body that must
be covered, the Awrah.)
(46) To be stingy in paying off monetary dues.
(47) To commit suicide.
(48) To remove or destroy a limb of one's own body.
(49) To fail to cleanse and purify oneself when soiled with semen or urine.
(50) To deny predestination or fate.
(51) To violate one's promise made to one's chief or ruler.
(52) To degrade and demean someone's person or line of descent.
(53) To drag one's lower garment out of pride and naughtiness.
(54) To invite people to waywardness and the wrong path.
(55) To wail over the dead.
(56) To give currency to bad practices and absurd and obscene customs.
(57) To point a sharp tool towards a Muslim.
(58) To castrate anyone.
(59) To cut off part of one's own body, like the board, or the tip of the nose.
(60) To be ungrateful to one's benefactor or supporter.
(61) To do such things within the limits of the Haram as are disallowed.
(62) To spy, or engage in espionage, in the limits of the Haram.
(63) To play chess, draughts or any such game as is forbidden by common consensus.
(64) To call a Muslim 'disbeliever' or by any such epithet as is used only for a disbeliever.
(65) If one has more than one wife then to be unjust in allotting equal time, or turns, to them.
(66) To masturbate.
(67) To be delighted when prices of grain and commodities rise.
(68) To commit unnatural acts with the animals and to abuse them.
(69) A scholar's failure to practice his own knowledge.
(70) To be enamoured with the world.
(71) To engage in sodomy or harbour evil intentions with a beardless youth.
(72) To peep in someone's house.
(73) To enter someone's home without his permission.
(74) To act as a cuckold and husband of an adulteress woman.
(75) To neglect to enjoin the reputable and forbid evil in spite of ability to do so.
(76) To unlearn to forget after having recited the noble Quran.
(77) To burn animals in the fire.
(78) A woman's disobeying her husband without a reason valid in Shari'ah.
(79) A man's being cruel to a woman.
(80) To despair of Allah's mercy and forgiveness.
(81) To have no fear of Allah's punishment.
(82) To insult the Islamic Scholars and the huffaz (who have committed the Quran to memory).
(83) To make zihar with one's wife (which means to liken her to one'[s back which is to

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liken her to a mahram woman).
Some Islamic Scholars have enumerated more sins that are major or grave.
CHAPTER - I
MAJOR SINS &SIGNS OF HYPOCRISY
SECTION I
باب الكبائر وعلامات النفاق
الفَضل الآول
THE GRAVEST OF SINS
(٣٩) عَنْ عَبْدِ اللَّهِ بْنِ مَسُْوْدٍ رَضِىَ اللَّهُ عَنْهُ قَالَ قَالَ رَجُلْ يَّا رَسُولَ اللَّهِ أَىُّ الذَّنْبِ اكْبُ عِنْدَ اللّهِ قَالَ
آكْ تَدْعُوَ لِلُّهِ زِدًّا وَهُوَ خَلَقَكَ قَالَ تُؤَّ أَىُّ قَالَ أَنْ تَقْتُلَ وَلَدَكَ خَشِيَّةً أَنْ تَّمْعَمَ مَعَكَ قَالَ تُؤَّ آَىُّ
قَالَ أَنْ تَزْنِ حَلِيْلَةً جَارِكَ فَأَنْزَّلَ اللهُ تَصْدِيْقَهَا (وَالَّذِيْنَّ لَا يَدْعُوْتَ مَعَ اللَّهِ إِهَا آخَرَ وَلَّا يَقْتُلُوْنَ
النَّفْسَ الَّتِى حَتَّمَ اللّهُ إِلَّا بِالْحُقِ وَلَا يَزْنُوْنَ - الْأَيَةَ) (الفرقان ٢٨، متفق عليه)
49. Sayyiduna Abdullah ibn Mas'ud que abl (5%) 1 narrated that a man asked, "O
Messenger of Allah which sin is the gravest of all in the sight of Allah?" He said,
"That you associate with Allah a partner while He has created you." The man asked,
"what next?" He said, "That you kill your children fearing that they would eat
alongwith you." He asked, "Then which?" Allah's Messenger ,, said, "That
you commit adultery with you neighbour's wife." So, Allah the exalted revealed:
{And those who call not upon another God with Allah and slay not the soul that
Allah has forbidden except by right, nor commit adultery. (25:68)} 2
COMMENTARY: The perpetrator of these sins is morally bankrupt and invites severe
punishment on himself. The gravest of all sins is to associate partners with Allah in
worship or attributes or even in calling as one calls Allah, 'O Allah!'
The next gravest sin is to kill one's own children lest one has to feed, clothe and raise them.
The third gravest sin is to commit fornication with one's neighbour's wife. As it is, adultery
itself is a grave sin but doing it with a neighbour's wife is more grave.
MAJOR SINS
(٥٠) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ و قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْكَبَائِرُ الْإِشْرَاكُ بِاللهِ وَعَقُوْقُ
الْوَالِدَيْنِ وَقَتْلُ النَّفْسِ وَالْتَمِيْنُ الْغَمُوْسُ رَوَاهُ البُخَارِىُّ -
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .50
said, "Al-kaba'ir (major sins) are: associating partners with Allah, disobedience to
-
His Kunyah was Abu Abdur Rahman. The Prophet , let had given him tidings of admittance
to paradise. He died in Madinah in 23 AH at the age of 60 plus.
2 Bukhari # 6561. Muslim # 86-142, Tirmidhi # 3193, Abu DAwud # 2319, Nasa'i # 4019, Musnad
Ahmad 1.380

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parents, Slaying someone unjustly, and lying under oath."1
(٥١) وَفِيْ رِوَايَةٍ آَنَّسٍ وَشَهَادَةُ الزُّوْرِ بَدَّلَ الْتَمِيْنِ الْغَمُوسِ (متفق عليه)
51. The version of Ssayyiduna Anas Accabl so) has 'false testimony' instead of 'lying
under oath.'2
COMMENTARY: The word (Sic) (aquq disobedience, in the text) also means 'to harass,'
'harm.' 'trouble.' Shari'ah disallows children to misbehave with their parents even if they
are infidels. However children may apply light pressure on their disbelieving parents that
they might become Muslims. The Islamic Scholars say that the children are obliged to serve
their helpless parents only if they have the means to help. Also, they must obey their
parents as long as they do not ask them to contravene Shriah and neglect the wajib or fard,
but if they ask them to abandon the sunnah muwakkadah, the children may obey them once
or twice but not always. If they keep them away from the optional, they must be obeyed.
The words (اليمين الغموس) (yameen ghamus) means 'false oath' pertaining to the past, like
lying on oath that not has not done something though one may have done it.
SEVEN SINISTER THINGS
(٥٢) وَعَنْ أَبِ هُرَيْرَةً قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِجْتَذِبُوا السَّبْعَ الْمُؤْبِقَاتِ قَالُوا يَا
رَسُوْلَ اللَّهِ وَمَا هُنَّ قَالَ الشِّرُكُ بِاللَّهِ وَالسِّحُرُ وَقَتْلُ النَّفْسِ الَّتِيْ حَرَّمَ اللهُ إِلَّ بِالْحُقِّ وَأَكُلُ الرِّبَا وَاَكُلُ
مَالِ الْيَّتِيْمِ وَالتَّوَلِّى يَوْمَ الزَّحَفِ وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَاتِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyinuna Abu Hurayrah .52
said "Shun the seven sinister sins." Someone asked him, "O Messenger of Allah
what are they?" He enumerated them; to ascribe partners to Allah, (to practice)
magic, to slay unjustly whom Allah has declared sacred, to consume interest, to
devour the wealth of an orphan, to show one's back to the enemy during a battle
against him and to accuse chaste believing women of having committed adultery
though they are unaware.3
COMMENTARY: Faith is to confirm with the tongue and heart the truths of Islam and to
abide by them. Disbelief is to reject even one of the self-evident truths of religion. Apart from
the oral declaration of disbelief, even some action smack of disbelief. The worst form of it is
polytheism. While Allah may forgive every sin, He will never forgive ascribing partners to
Him. The person who is guilty of that will have no room in paradise. Allah says:
إِّ اللّهُ لَا يَغْفِرُ أَنْ تُشْرَكَ بِهِ وَيَغْفِرُ مَا دُوْنَ ذُلِكَ لِمَنْ يَّشَآءُ - (القرآن الحكيم، النساء ١١٦)
{Surely Allah shall not forgive that anything be associated with Him and He shall
forgive all besides that to whom He will) (as Nisa 4:116)
POLYTHEISM - DEFINITION & KINDS: In the terminology of Shari'ah shirk (-4)4
is to associate others than Allah in His authority, as the Magis believe in Ahriman and
1
Bukhari # 6675, Tirmidhi # 3033 (without lying under oath) Nasa'i # 422, Musnad ahmad 2-201,
Darami # 2360
Bukhari # 2654, Muslim # 144-88
3
Bukhari # 2766, Muslim # 145-89, Abu Dawud # 2874, Nasa'i 3671
4 Polytheism, belief is plurality of goods.

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Yazdan. Or, it is to believe any one other than Allah to be worthy of worship, as the
idolaters do. As stated earlier, polytheism is a kind of disbelief. This is supported by
Shaykh Abdul Hag adlar, in his translation of the Mishkat and exposition of its portion on
beliefs and by the Mawlana Ismatullah.
Shah Waliullah muhaddith Dahlawi atlar, defined shi'rk in the terminology of Shar'iah as to
apply the exclusive attributes of Allah, the Mighty, to others besides Him. For instance,
to consider any one as the knower of the unknown, or as the all-powerful in the same
way as Allah is, or the one behind divine management with his will. It is like being
convinced that someone has looked at him with kindness so that he got abundant wealth
and children and a luxurious life, or looked at him with dislike so he fell ill, suffered an
evil fate or such other thing.
Tafsir Aziz also mentions associating something else in worship besides Allah and calling
its name to gain nearness or blessing like the name of Allah and regarding it at par with
.Allah, both round the clock and in difficulties, Another kind is to name someone after it,
like instead of Abdullah, 'Abd so and so, '1
This is shirk fit tasmiyah or 'polytheism or associating in naming.' Another kind is to make
an offering to another besides Allah and to make a row to it, or to call upon it to remove
hardship, or to associate another in knowledge or power like saying (cl4; an stal:) (what
Allah will and you will). Someone once spoke these words to the Prophet ,~ who
expressed displeasure to him and said, "Man have made me a partner of Allah." He
advised to say: (i4;ai ut:) (what Allah alone will).
Some grave sins are also classified as shirk. Thus we read in a Hadith that if anyone swears
by another than Allah then he certainly associates with Him. It is also said that to take an ill
omen is shi'rk, so is ostentation a shi'rk, so is the charm used by a woman to gain her
husband's love. These sins are shi'rk (or polytheism) because of their destructive effects.
Hence, it is as necessary to shun them as it is to shun shi'rk.
Similarly, there are deeds that do not fall within the orbit of shi'rk but they resemble the
doings of the polytheists and idolaters and are regarded as of the some category. So, they
too must be shunned. Examples are to make earnest entreaty before the Islamic Scholars
and the kings or kissing the ground in front of them, or prostrating in honour of them.
These things are forbidden and are grave sins and their perpetrator is liable to punishment.
Those who are pleased with this kind of deeds and do not try to prevent them being done .
in spite of ability to stop them are also sinners. Moreover, if the forehead is lowered or the
ground is kissed before the Islamic Scholars or the kings with intention of worship and
reverence then it is clearly an act of disbelief, and if it is done merely to demonstrate
respect then it is a major sin, certainly.
PRACTICING MAGIC: The next destructive sin is named as magic. The Islamic Scholars
affirm that not only is practicing magic and sorcery forbidden, acquiring knowledge of
these things too is forbidden. It will be a means of ruin in the hereafter. It is written in
Khiyali, the marginal notes to sharah Aqa'id that to practice magic is an act of disbelief and
the sahabah aus abl so, and others are unanimous in the verdict that the magician or sorcerer
should be killed promptly. Some others say that if he does not repent then he should be
1
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killed. In the same way, astrology soothsaying, numerology, conjuring are all forbidding
irrespective of whether one learns them, practices them, makes a livelihood from them or
consults those who practice them and believes them.
FLEEING FROM BATTLE: The Hadith mentions turning one's back in battle as a
destructive sin because it causes harm and disgrace to Muslims and Islam. The correct
ruling is that if one Muslim face two infidels then he must fight and is not allowed to flee
otherwise it is a grave sin. If the enemies are more than two, then it is not forbidden to flee
though it is better to put up a stiff resistance, even if one loses his life .
THE WORST KIND OF SIN
(٥٣) وعَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَزُنِ الزَّانِيِ حِيْنَ يَزْنِ وَهُوَ مُؤْمِنْ وَلَّا
يَسْرِقُ الشَّارِقُ حِيْنَّ يَسْرِفُ وَهُوَ مُؤْ مِنْ وَلَّا يَشْرَبُ الْحُمْرَ حِيْنَ يَشْرَبُهَا وَهُوَ مُؤْمِنْ وَلَا يَنْتَهِبُ تُبَّةً
يَرْفَعُ النَّاسُ إِلَيْهِ فِيْهَا أَبْصَارَ هُمْ حِيْنَّ يَنْتَهِبُهَا وَهُوَ مُؤْمِنْ وَلَا يَغُلُّ أَحَدُكُمْ حِيْنَ يَغُلُّ وَهُوَ مُؤْمِنُ
فَإِيَّاكُمْ إِيَّاكُهُ - (مُثَّفَقُ عَلَيْهِ)
53. Sayyiduna Abu Hurayrahablo, narrated that Allah's Messenger ,las said,
"When a fornicator commits fornication, he is not a believer, when a thief steals, he is
not a believer. When an alcoholic drinks wine, he is not a believer. When a bandit
robs, he is not a believer the people raise their eyes at him (unable to do anything).
When one of you defrauds, he is not a believer. So, avoid (sins)! Avoid!"1
(٥٣) وَفِيْ رِوَايَةِ ابْنِ عَبَّاسٍ وَّلَا يَقْتُلُ حِيْنَ يَقْتُلُ وَهُوَ مُؤْمِنْ قَالَ عِكْرِمَةٌ قُلْتُ لِاِبْنِ عَبَّاسٍ كَيْفَ يُنْزَءُ
الْإِيْمَانُ مِنْهُ قَالَ هُكَّذَا وَشَبَّكَ بَيْنَ آَصَابِعِهِ ثُمَّ أَخْرَجَهَا فَإِنْ تَابَ عَادَ إِلَيْهِ هُكّذَا وَشَبَّكَ بَيْنَ آَصَابِعِهِ
وَقَالَ أَبُوْ عَبْدِ اللَّهِ لَا يَكُوْكُ لهُذَا مُؤْمِنَّا تَاقَا وَلَا يَكُوُلُ لَهُ نُورُ الْإِيْمَان - (هذا لفظ البخارى)
54. The version of Ibn Abbas ducati so, has these words too: "And no one who kills is
a believer when he kills." Ikrimah said that he asked Ibn Abbas Ausatl so), "How can
faith be removed from him?" He said, "Like this .... " And interlaced the fingers of
his two hands and then separated them from each other. "If he repents, faith returns
to him like this," and he replaced his fingers into each other, locking them together.
Abu Abdulah (Bukhari) explained that when he commits the crime, he is not a
perfect believer and lacks light of faith.2
COMMENTARY: As stated earlier, a believer's heart is like a sensitive and pure receptacle
that accepts only the light of faith. It will not allow anything that is in disagreement with
faith. So, it will never hold the noxious sin mentioned in the Hadith. The moment a person
begins to perpetrate any of these sins, the light of faith begins to depart from his heart and
returns only after he repents and regrets his sin.
Ibn Abu Shaybah atlar> stated that the meaning of the departure of faith from his heart is
that the perpetrator is not a perfect believer. His faith becomes defective. (Tarjuman us
1 Bukhari # 2475, Muslim # 100-67, Tirmidhi # 2634, Abu Dawud # 4689 (part of if), Ibn Majah # 3936,
Nasa'i # 4870
2 Bukhari # 6808
.

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sunnah) This is what Bukhari states at the conclusion of the version of Ibn Abbas amati sa).
THE SIGNS OF A HYPOCRITE .
(٥٥) وَعَنُ آبيْ هُرَيْرَةً قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ايَةُ الْمُنَافِقِ ثَلَاثُ زَادَ مُسْلِمْ وَإِ
صَامَ وَصَلَّى وَزَّعَمَ أَنَّهُ مُسْلِمْ ثُقَ اتَّفَقًا إِذَا حَدَّثَ كَذَبَ وَإِذَا وَعَدَ أَخْلَفَ وَإِذَا الْتُّمِنَ خَانَ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .55
said, "There are three sings of a hypocrite." The version in Muslim adds, "Even if
he fasts, establishes the salah and thinks of himself as a Muslim." Then, both
Bukhari and Muslim agree (on the rest of the text), "When he speaks, he lies, when
he makes a promise, he breaks it and when he is entrusted (with something) he
betrays his trust."1
COMMENTARY: Every movement has its supporters and its opponents who are clearly
defined. There also is a third group of undefined hypocrites who sit with the supporters
but are on the side of the opponents. In Islam, they surfaced in Madinah when Islam gained
strength. They were called munafiq or hypocrites. An entire surah was revealed about
them. Those hypocrites who inwardly reject Islamic tenets will be consigned to be depths
of hell. The Muslim who neglect the obligations are hypocrites in practice. They should
reform otherwise they will endure severe punishment in hell.
KINDS OF HYPOCRISY: Like faith and disbelief, hypocrisy too has kinds of it. There is the
hypocrisy in belief which is the real hypocrisy and it is to make a display of belief in Allah's
unity, in the messengership and in the gathering and reckoning but to reject them inwardly.
This kind of hypocrisy was found in the Prophet's , and times and the Quran calls it
disbelief, and a warning is sounded about it that the hypocrites will be cast in depths lower
them the disbelievers in hell. Another kind of hypocrisy is hypocrisy in practice (or deeds).
The Muslims adopted it in their customs and characters. Their morals and deeds reflected
hypocrisy and they failed in moral values, honesty and trustworthiness.
The Hadith warns against this last kind of hypocrisy. It is to be deceptive in conversation,
fail to honour a promise, commit treachery in trusts, if any Muslim finds in himself any of
these traits then he must reform to avoid a painful chastisement in the hereafter.
FOR TRAILS OF A HYPOCRITE
(٥٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وَقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَرْبَعْ مَنْ كُنَّ فِيْهِ كَانَ مُنَافِقًا
خَالِصًا وَمَنْ كَانَتْ فِيْهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيْهِ خَصْلَةٌ مِنَ التِّفَاقِ حَتَّى يَدَعَهَا إِذَا انْتُمِنَ خَانَ وَإِذَا حَدَّثَ
كَذَبَ وَإِذَا عَاهَدَ غَدَرٌ وَإِذَا خَاصَوَ فَجَرَ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amir .56
said, "Four characteristics in anyone make him a staunch hypocrite. And, he who
has one of them possesses one characteristic of hypocrisy till he surrenders it; when
he is trusted, he betrays his trust; when he speaks, he lies; when he. promises, he
Bukhari # 33, Muslim # 107-59, Tirmidhi # 2640, Nasa'i # 5031, Musnad Ahmad 2-357.

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retracts on his word and when he quarrels, he abuses."1
COMMENTARY: This Hadith also refers to 'hypocrisy in practice.' Those Muslims who
possess one or more of these traits are leaning towards hypocrisy and if they crave for the
good of this world and the next then they must abandon these traits.
THE HYPOCRITE'S EXAMPLE
(٥٧) وَعَنِ بُنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَقَلُ الْمُنَافِقِ كَالشَّاةِ الْعَائِرَةِ بَيْنَ الْغَنَمَيْنِ
تُحِيْرٌ إلى هذِهِ مَرَّةً وَإلى هذِهِ مَرَّةً- (رواه مسلم)
57. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The example of the hypocrite is like a goat that roams between two fucks - to this
one now and to the other again."2
COMMENTARY: The hypocrite is compared to a goat looking out for a billy goat He seeks
worldly benefits and like a woman seeks protection from a Muslim at times and from a
disbeliever at other times.
SECTION II
الفصل الاول
(٥٨) عَنُ صَفْوَانَ بْنِ عَشَّالٍ قَالَ يَهُوُدِىٌّ لِصَاحِبِهِ إِذْهَبُ بِنَّا إِلَى هَذَا النَّبِيِّ فَقَالَ لَهُ صَاحِبُهُ لَّا تَقُلُ نَبِىُّ
إِنَّهُ لَوْ سَمِعَكَ لَكَانَ لَهُ أَرْبَهُ أَعْيُنٍ فَأَتَيَا رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَ لَاهُ عَنْ تِسْعِ أَيَاتٍ بَيِّنَاتٍ
فَقَالٌ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُشْرِكُوْا بِاللّهِ شَيْئًا وَلَا تَسْرِقُوْا وَلَا تَزْنُوْا وَلَا تَقْتُلُوا النَّفْسَ الَّتِىّ
حَتَّمَ اللّهُ إِلَّا بِالْحُقِّ وَلَا تَمْتُوْا بِتَرِئِيٍ إلى ذِئْ سُلْطَاٍ لِيْتُلَهُ وَلَّا تَسْحَرُوْا وَلَّا تَأْكُلُوا الرِّبَا وَلَا تَقْذِفُوا
مُحُهِنَةً وَلَا تُوَلُّوْا لِلْفِرَارِ يَوْمَ الزَّحْفِ وَعَلَيْكُمْ خَاصَّةُ الْتَّهُوْدَ أَْ لَّا تَعْتَدُوْا فِي السَّبْتِ قَالَ فَقَبَّلَا يَدِّئُهِ
وَرِجُلَيْهِ وَقَّا لَا تَشْهَدُ أَنَّكَ نَّبِيْ قَالَ فَمَا يَمْتَئُكُمْ أَنْ تَتَّبِعُوْفِ؟ قَالَ إِكَّ دَاؤدَ عليه السلامـ دَعَا رَبَّةَ آَبُ
لَّا يَزَالَ مِنْ ذُرِّيَّتِهِ نَبِىٌّ وَإِنَّا تَخَافُ إِنْ تَبِعْنَاكَ آَنْ يَقْتُلَنَا الْيَّهُوُدُ- (رواه الترمذى وابوداود والنسائى)
58. Sayyiduna Safwan ibn Assal Aus abl (so) 3 narrated that a Jew suggested to his
colleague that they should visit the Prophet ,ao. He checked him. "Do not say
'Prophet' If he were to hear you, he would get 'four eyes' (meaning that his
happiness would know no bounds)." They came to Allah's Messenger , at
and asked him about the nine clear signs. So, Allah's Messenger ,ya said, "Do
not ascribe partners to Allah, do not steal, do not commit adultery; do not slay
unjustly one whom Allah has declared sacred; do not approach a ruler to get an
innocent man put to the gallows, do not practice magic, do not take interest, do not
slander a chaste woman and do not turn to flee from a battle - and, for you
particularly. O Jews - do not transgress the Sabbath." Thereupon, both of them
1
Bukhari # 34, Muslim # 107-59, Tirmidhi # 2641, Abu Dawud # 4688, Nasa'i # 5020, Musnad Ahmad
2-189.
2
Muslim # 17, Nasa'i # 5037, Musnad Ahmad 2-47.
3
He was known as Muradi. He died during the Khalifah of Sayyiduna Ali dusatil soy

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kissed, the Prophet , & hands and feet and asserted, "We bear witness that
you are a Prophet." He asked, "Then what prevents you from following me?" They
said, "Surely, Dawood Hull ,le prayed to his Lord that Prophets should not cease to
arise from his offspring and we fear that if we follow you, the Jews will kill us."1
COMMENTARY: Sayyiduna Musa ALJI4 was sent to the Banu Isra'il with nine signs
which included his staff, the whiteness of his hand, etc. They are mentioned in the Qur'an.
On their asking the Prophet , a enlightened the two Jews of the nine commands of
which the Sabbath was exclusive to them and which they violated with daring. When they
were disobedient to all the commands constantly, Allah punished them severely in
different ways. As for their reference to the prayer of Prophet Dawud JI Ale, he had
made no such supplication. He could not have made it because he knew from the Torah
and the Zabur (Psalms) that the last of all Prophet's(,, anh who was also the seal of the
Prophets عليه السلام would come in the person of Sayyiduna Muhammad صلى الله عليه وسلم whose
religion would replace all other religions.
THREE ROTS OF FAITH
(٥٩) وَعَنْ آَنٍّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَلَاثْ مِنْ أَصْلِ الْإِيْمَانِ الْكُفُّ عَمَّنْ قَالَ لَا
إِلَه إِلَّ اللَّهُ لَا تُكَفِرُهُ بِذَتْبٍ وَلَا تُخْرِجْهُ مِنَ الْإِسْلَامِ بِعَمَلٍ وَالْجِهَاُ مَاضٍ مُذْبَعَثَّنِىَ اللهُ إِلَى أَنْ يُقَاتِلَ
أَخِرُ هُذِهِ الْأُنَّةِ الدَّجَالَ لَا يُبْطِلُهُ جَوْرُ جَائِرٍ وَلَّا عَدُلُ عَادِلٍ وَالْإِثْمَاكُ بِالْأَقْدَارِ - (رواه أبوداود)
59. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Three
things form the base of faith:
(1) Do not hurt one who declares (all y! ! ) (there is no God but Allah) and do not
call him an unbeliever if he commits a sin, and do not expel him from Islam
because of an action.
(2) Jihad will continue to be waged from the times Allah has sent me till (a man
(from) the last of this ummah fights the dajjal, and it will not be repealed by the
tyranny of a tyrant or the justice of a just (king).
(3) And belief in Divine decree."2
COMMENTARY: The contention of the Khawarij is belied that a believer who commits a
major or a minor sin becomes an unbeliever. The Mu'tazillah are also belied when they say
that a man who commits a major sin stands expelled from Islam but does not become a
disbeliever which means that he is between the two extremes.
Jihad will continue to be fought till the dajjal, the Ya'juj and Ma'juj and all the enemies of
Islam are eliminated. Though a tyrant king must be disobeyed normally, yet he should not be
disobeyed if he commands that jihad be waged. So, too even a just king of the enemy should
not be spared. The motivating factor, in all cases, is the supremacy of Islam. Everything that
happens in the universe is decreed by Allah. It happens because of His will.
WHEN ADULTERY IS PERPETRATED
1
Tirmidhi # 2742, Nasa'i # 4078, Musnad Ahmad 4-239
2
Abu Dawud # 2532.

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(٢٠) وَعَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا زَنَى الْعَبْدُ خَرَجَ مِنْهُ الْإِيْمَاكُ
فَكَانَ فَوْقَ رَأْسِهِ كَالظُّللَّةِ فَإِذَا خَرَجٌ مِنْ ذلِكَ الْعَمَلِ رَجَعَ إِلَيْهِ الْإِيمَانُ - (رواه الترمذى وابوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .60
said, "When a person commits adultery, faith departs from him and suspends itself
over his head like an umbrella. When he comes out of that (sinfuli) deed, faith
returns to him."1
COMMENTARY: Ibn Taymiyah lar, cited the example of a man with sight who shuts his
eyes so that he cannot see anything like a blind man. The latter has no light in his eyes
while the former denies himself the use of light. Thus, when savagery and error obstruct
the light of a believer's sight, he cannot see right from wrong. When he repents, the light of
faith shines again tearing down the curtain of savagery. (Tarjuman us sunnah).
SECTION III
الْفَضْلُ الثَّالِثُ
رضى الله عنه TEN COUNSELS TO MU'ADH
(١١) عَنُ مُعَاذٍ قَالَ أَوْصَانِيِّ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَشْرٍ كَلِمَاتٍ قَالَ لَا تُشْرِكْ بِاللُّهِ شَيْئًّا .
وَإِنْ قُتِلْتَ وَحُرِقْتَ وَلَا تَعُقُّنَّ وَالِدَيْتَ وَإِْ آَمَرَاكَ أَنْ تَّخْرُجَ مِنْ أَهْلِكَ وَمَالِكَ وَلَّا تَتْرُكُنَّ
صَلَّاَةٌّ مَكْتُوْبَةً مُتَعَيِّدًا فَإِنَّ مَنْ تَرَكَ صَلَاَةَّ مَكْتُوْبَةً مُتَعَقِّدًا فَقَدْ بَرِآَتْ مِنْهُ زِمَّةُ اللَّهِوَلَا تَشْرَ بَنَّ خَمْرًّا
◌َإِنَّهُ رَأْسُ كُلٍّ فَاحِشَةٍ وَإِيَّاكَ وَالْمَعْصِيَّةَّ فَإِّ بِالْمَعْصِيَّةِ حَلَّ سَخَطُ اللَّهِ وَإِيَّاكَ وَالْفِرَارَ مِنَ الزَّحْفِ
وَإِنْ هَلَكَ النَّاسُ وَإِذَا أَصَابَ النَّاسَ مَوْتُ وَأَنْتَ فِيُهِمْ فَاثْبُتُ وَاَنْفِقُ عَلَى عَيَّالِكَ مِنْ طَوْلِكَ وَلَّا
تَرْفَعُ عَنْهُمُ عَصَاكَ أَدَبًّا وَأَخِفْهُمُ فِي اللّهِ- (رواه احمد)
61. Sayyiduna Mu'adh رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم advised
him to observe ten things. He said (to him); "Do not associate anything with Allah
even if you are killed burnt. Do not disobey your parents even if they command
you to forsake your family and your property. Do not neglect the prescribed salah
deliberately, for, if anyone neglects if intentionally then Allah has no responsibility
over him. Do not consume wine, for, it is the root of all indecencies. Avoid
disobedience, for, disobedience invites Allah's wrath. Beware of running away
from the battle-field even if all people (on your side) have perished. When people
die of pestilence and you are among them, be firm (and stay there). Spend on your
family according to your means. Do not spare the rod from them when you impart
training to them. And instill in them fear of Allah."2
COMMENTARY: Sayyiduna Mu'adh &sail so, was a strong and resolute believer. He abided
by the Shari'ah strictly and he always chose the most preferable option. This is why the
Prophet yle ao gave him this advise, otherwise, in normal cases, when there is a t hreat
to life, one may utter words of polytheism to save one's skin provided faith is well-
grounded in the heart. Similarly, the Prophet ,, a merely placed a strong emphasis
1
Abu Dawud # 4690, Tirmidhi supplement to # 2634
2 Musnad Ahmad 5-238

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on obedience to parents even if they call on their children to abandon their families and
properties. Actually, it is not Wajib to obey these orders so that there may not follow as loss
or harm. The consequences of neglecting the fard salah are clearly emphasized. As for
fleeing from the enemy, it has been stated earlier that if a Muslim faces more than two
disbelievers then there is a risk of destruction, so in the face of this ratio, the Muslims may
retreat, but not as long as there are two enemies to every Muslim. Mu'adh aus all (so) was
given the advice that he should never flee because of his strong belief and as an over
emphasis. As for epidemic spreading in some place, those people who reside in distant
areas may stay away but those who are within the region where it has spread, they must
not flee from it.
INFIDELITY OR FAITH
(٢٢) وَعَنْ خُذَّيْفَةَ قَالَ إِنَّمَا النِّفَاقُ كَاتَ عَلى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَمَّا الْيَوْمَ فَإِنَّمَا هُوَ.
الْكُفْرُ وَالْإِيْمَاكُ - (رواه البخارى)
62. Sayyiduna Hudhayfah watlo narrated, "As for hypocrisy, it existed only in the
times of Allah's Messenger ,ya de. Today, however, there is either disbelief or
faith."1
COMMENTARY: In the times of the Prophet (, a certain exigencies prompted the
Muslim to include the hypocrites within their folds. Their mischief was overlooked. Today,
however, the situation is different. If a Muslim shows tendencies of hypocrisy then he is
labelled an apostate so that the Islamic state could sentence him to death.
Prelude to
CHAPTER - II
بَابُ فِى الْوَسْوَسَةِ
EVIL PROMPTINGS
Waswasah is a thought about sin or disbelief that comes to the mind or the devil prompts it
Ilham is a pious thought that comes to the mind from Allah.
KINDS OF PROMPTINGS: There can be different aspects of waswasah. On that basis,
the Islamic Scholars have defined their different kinds. They are the daruri and the
ikhtiyari. The former is also called idtirari and it is a sudden impulse to commit wrong.
It is defind in the terminology as hajis (0)2. It is was forgiven to the past ummahs and
to this ummah too. If this thought persists in the mind and creates an unrest then it is
called Khatir. This too is forgiven to this ummah The ikhtiyari is a thought that persists,
creates an uneasiness and a deep desire and a pleasure. This kind of the ikhtiyari is
called hamm and it is forgiven to this ummah alone. As long as it is not put to practice,
there is no reckoning on that and no sin is recorded. Rather if he resolves to do it but
checks himself from that then one piety is recorded for him. Another kind of the
ikhtiyari waswasah is 'azm. It is to receive and to shelter an evil idea in one's self
without any kind of distaste or hatred for it, but to make a firm resolve to act on it
1 Bukhari # 7114
:
2 Not Haji the pilgrim from Hajj.