Indexed OCR Text

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, Als said, "He who consumes the pure (and lawful), conducts himself on my
sunnah and people are safe from his mischief will enter paradise." Someone
remarked. "O Messenger of Allah, there are many such people to day." He said,
"And there will be such in generation after me."1
COMMENTARY: Lawful provision may be from trading, employment or any profession
through honest earning without violating the limits of Shari'ah (divine law). A trader
should not adopt a form that nullifies his sales in the eyes of Shari'ah (divine law), like
concealing a defect in the merchandise or imposing an illegal condition. This is applicable
before concluding the sale, during it or after it. Such conduct is necessary not merely while
selling something, but also it applies to employees, formers and others. Nothing should be
done as mars lawful earnings.
The hadith says also that the sunnah must be followed at all times in all one's doings. This
applies to such tings as going to the privy, removing obstacles from the thoroughfare, etc.
Finally, the Prophet صلى الله عليه وسلم assured his sahabi رضى الله عنه that there would always be
people who qualify according to this hadith.
(١٧٩) وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّكُمُ فِيْ زَمَانٍ مَنْ تَرَكَ مِنْكُمُ عُشْرَ
مَا أُمِرَ بِهِ هَلَكَ ثُمَّ يَأْتِ زَمَاهْ مَنْ عَمِلَ مِنْهُمْ بِعُثُرٍ مَا أُمِرَ بِه ◌َجا(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .179
said, "You are in an era during which if one of you neglects one tenth of what he is
commanded, he will perish. Then a time will come when if anyone of them does
only one tenth of what he is commanded, he will be safe."2
COMMENTARY: This hadith speaks of the difference between on Prophet's صلى اللهعليه وسلم era
and after that when preaching will come down to a negligible level.
(١٨٠) وَعَنْ أَبِيْ أُمَامَةَ قَالَ: قَالَ رَسُولُ اللُّهِصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَاضَلَّ قَوْمٌ بَعْدَ هُدَّى كَانُوا عَلَيْهِ إِلَّا أُوتُوا
الْجِدَّلَ ثُمَّ قَرَأَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هُذِهِ الْآيَةَّ مَا ضَرَبُوْهُ لَّكَ إِلَّا جَدَلَّا بَلُ هُمْ قَوْمٌ خَصِمُونَ
(رواه الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Ummah .180
said, "None of the people have gone astray after receiving guidance without
beginning to dispute with each other." Then, he recited the verse (43:58)
مَا ضَرَبُوْهُ لَكَ إِلَّا جَدَلَّا بَلُ هُمْ قَوْمٌ خَصِمُوْنَ
{They cite not him to you but to dispute. Nay they are a contentious people.]3
COMMENTARY: One must not dispute in religious matters and everyone should not try to
reason out in its issues. It creates differences and gives birth to sects.
The background of the verse that the Prophet ( ano recited was the reaction of the
idolater to the revelation of the verse (21:98):
1
Tirmidiu # 2520.
2
Tirmidhi # 2274.
3
Tirmidhi # 3264, Ibn Majah # 48, Musnad Ahmad # 2226.

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إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْدُوْنِ اللُّهِحَصَبُ جَهَنَّمَ
{Surely you and what you worship besides Allah shall be fuel of hell.}
That idolaters rejoiced and said that all those who are worshipped besides Allah will go to
hell, so Easa plate being the one whom the Christians worship will go to hell too with
their idols. So, the verse quoted (43:58) in the hadith was revealed. It disclosed to the
Prophet صلى الله عليه وسلم that the idolaters Took a wrong meaning of the verse out of their
perversity, otherwise they were well acquainted with the Arabic language. They know that
the construction did not refer to intelligent beings but to in animates, like their idols.
(١٨١) وَعَنْ أَنَسٍ أَثَّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُوْلُ لَا تُشَدِّدُوا عَلَى أَنْفُسِكُمْ فَيُقَدِّدُ اللّهُ
عَلَيْكُمْ فَإِّ قَوْمَا شَدَّدُوْا عَلَى أَنْفُسِهِمْ فَشَدَّدَ اللَّهُ عَلَيْهِمِ فَتِلْكَ بَقَايَا هُمْ فِىِ القَوَامِعِ وَالدِّيَارِ رَهْبَانِيَّةً
ابْتَدَ مُوْهَا مَا كَتَبْنَا هَا عَلَيْهِمْ(رواه ابوداؤد)
181. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said often,
"do not create difficulties for yourselves, otherwise Allah will make it difficult for
you. Indeed, a people created hardships for themselves, so Allah also made it
difficult for them. They are who remain in synagogues and monastries:
رَهُبَانِيَّةَ ابْتَدَ عُوْهَا مَا كَتَبْنَا هَا عَلَيْهِمْ
(And (as for) monasticism they innovated they innovated it - we did not prescribe it
for them) (57:27)1
COMMENTARY: The hadith says that one should not put restrictions and hard work on
oneself unnecessarily, like practicing asceticism beyond limit. One should not forbid
oneself what Allah has made lawful otherwise He would prescribe those things as a result
those who impose hardship on themselves would not find themselves able to do it. The
Christians had monks who practiced a life of absolute abstinence and that disregarded the
natural demands on a human being. Some people disappeared into the wilderness.
Such a life is not allowed by Islam. The Prophet صلى الله عليه وسلم said, "There is no monasticism
in Islam." Rather, it was never prescribed in any heavenly religion but some people
invented it in their religion imagining that it would bring them prosperity in the world.
However, they could not keep to it and eventually gave up their religion. Some of them
who lived up to the Prophet's صلى اللهعليه وسلم times embraced Islam.
The Prophet's صلى الله عليه وسلم saying means that no one should bind himself with things not
prescribed by Shari'ah (divine law) . He must stay within the limits of Shari'ah (divine law)
. He should continue to perform the duties prescribed by Allah's Messenger.
(١٨٢) وَعَنْ أَبِيْ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَزَلَ الْقُرْابُ عَلَى خَمْسَةٍ أَوُجُهٍ حَلَالٍ
وَحَرَامٍ وَمُخْكٍِّ وَمُتَشَابِهٍ وَأَمْثَالٍ فَأَحِلُوا الْخُلَالَ وَحَرِّمُوا الْخُرَامَ وَاحْمَلُوْا بِالْمُحْكِّمِ وَأَمِنُوا بِالْمُتَشَابِهِ
وَاعْتَبِرُوْا بِالْأَمْثَالِ هُذَا لَقْظُ الْتَصَابِيْحِ وَرَوَى الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِزْمَانِ وَلَفْظُهُ: فَاعْمَلُوْا بِالْلَالِ
1
Abu Dawud # 2904.

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وَاجْتَنِبُوا الْحُرَامَ وَاتَّبِعُوا الْمُحُدّمَ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .182
said, "The Qur'an is revealed on five angles: the lawful, the forbidden, the
unambiguous the allegorical and the parables. Hence, make lawful what is lawful,
make unlawful what is forbidden, act on the unambiguous believe in the
allegorical and take lesson from the parables." These are the words of at Masabih,
but Bayhaqi's words are; "conduct yourselves according to what is lawful, shun
what is forbidden and follow the unambiguous."1
COMMENTARY: The verses of the Qur'an, as for as its style is concerned, are of five kinds.
They must be treated accordingly.
(١٨٣) وَعَنِ ابْنٍ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْأَمْرُ ثَلَاثَةُ أَهْرُ بَيِّنْ رُشْدُهُ فَاتَّبِعُهُ وَآَمُرْ
بَيِّنْ غَيُّهُ فَاجْتَنِبْهُ وَأَمْرٌ أُخْتُلِفَ فِيْهِ فَكِلْهُ إِلَى اللَّهِ عَزَّوَجَلَّ(رواه احمد)
183. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allan's Messenger صلى الله عليه وسلم said,
"Concerns (or affairs) are of three kinds: those whose guidance is clear and these
you must follow, those whose misguidance is clear and these you must shun, and
those concerning which there is a difference of opinion and these you must leave to
Allah, Mighty and Glorious."2
COMMENTARY: The guidance is clear of, for instance, salah, fasting, zakah(due charity),
hajj(Pilgrimage), and so on. They are obligatory duties. The misguidance is clear of such
things as customs of infidels, etc. These should be avoided. The one whose commands are
not specific and known to Allah alone like the allegorical verses, the occurrence of the Last
Hour, etc. abut which one should be silent and let them be in Allah's hands.
SECTION III
الفَصلُ الثَّالِثُ
(١٨٤) عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الشَّيْطَّانَ ذِتُّبُ الْإِنْسَانِ
كَذِتُبِ الْغَنَمِ يَأْخُذُ الشَّاذَّةَ وَالْقَاصِيَّةَ وَالتَّحِيَّةَ وَإِيَّاكُمْ وَ الشِعَابَ وَعَلَيْكُمْ بِالْجَمَاعَةِ وَالْعَامَةِ (رواه احمد)
184. Mu'adh ibn Jabal رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Surely,
the devil is to man as the wolf is to sheep. It catches the one that is alone, the one that is
away from the flock and the one that stray (from it). So, keep away from the ravines
(meaning, straying) but stay with the jama'ah (or community) and the body."3
COMMENTARY: If any person distances himself from the Scholars and their body to use
his own reasoning in religion in which he introduces novel ideas, then the devil gets the
better of him. The devil entangles him and takes him away on the wrong path, deep into it.
Hence, the hadith says in conclusion that the ravines and mountain passes should be
avoided. Do not leave the path of Islam to be lost in the labyrinth of error.
(١٨٥) وَعَنْ أَبِيِ ذَرٍ قَالَ: قَالَ تَسْوُلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ فَارَقَ الْجَمَاعَةَ شِبْرًا فَقَدْ خَلَهَ رِبْقَةً
الْإِسْلَامِ مِنْ عُنُقِه(رواه احمد وابوداؤد)
1
Musabih us Sunnah # 144, Bayhaqi in Sha'bul Eeman.
2
Musnad Ahmad (but not traced in it), Tabarani in Kabir with some changes.
3
Musnad Ahmad 5/243.

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185. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who separates from the community by a span (meaning, for a little while too),
has indeed thrown out the belt of Islam from his neck."1
COMMENTARY: If anyone separates from the community any time then it is a sign that he
will free himself from the limits and commands of Islam. He will become independent of
religion and Shari'ah (divine law).
(١٨٦) وَعَن تَّالِكِ بْنِ آَنٍَّ، مُرْسَلًا قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَرَكُتُ فِيْكُمُ أَمَرَيْنٍ لَنْ
تَضِلُّوا مَا تَمَتَكْتُمْ بِهِمَا: كِتَابُ اللَّهِ وَسُنَّهُ رَسُؤْلِهِ (رواه فى المؤطا)
186. Sayyiduna Maalik ibn Anas As a >) narrated in a mursal from that Allah's
Messenger صلى الله عليه وسلم said, "I have left two things with you. As long as you hold
fast to them, you shall not go astray. They are the Book of Allah and the sunnah of
His Messenger."2
(١٨٧) وَعَنْ خُقَيْفِ بُنِ الْخَارِثِ الثُّمَالِيِّ، قَالَ: قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أَحْدَثَ قَوْمٌ بِدُعَةً
إِلَّارُفِعَ مِثْلُهَا مِنَ السُّنَّةِ فَتَمَثُّتْ بِسُنَّةٍ خَيْرٌ مِنُ إِحْدَاثٍ بِدُعَةٍ (رواه احمد)
187. Sayyiduna Ghudayf ibn Al-Harith ath-Thumali c a+, 3 narrated that Allah's
Messenger صلى الله عليه وسلم said, "Never do a people introduce a bid'ah without the like
of it being withdrawn from the sunnah. So, to hold fast to a sunnah is better then to
introduce a bid'ah."4
COMMENTARY: It is better to abide by the sunnah even if it is an ordinary, Small thing
than to invent a bid'ah and practice it even if that be a bid'ah hasanah. The sunnah of the
Prophet صلى الله عليه وسلم creates a light in the soul and it glorifies the heart and mind. On the
other hand, bid'ah spreads darkness and error. For instance, it is better to enter the privy or
a latrine according to the sunnah than to raise inns and madrasahs. If anyone is mindful of
the sunnah, then he progresses to heights and attains nearness to Allah but if a person
neglects a sunnah then he drops from heights. Finally, he becomes hard hearted and it is
like rust and a seal on his heart.
Sayyid Jamal uddin said something similar. He also explained the wisdom behind it. If any
one pays attention to little acts of sunnah then Allah enables him to abide by sunnah in
higher acts too. He goes on progressing to the desired goal. If any one neglects the
seemingly little acts of sunnah then he develops the bad habit of abandoning higher
sunnah deeds too. He goes down and gets a rusty, sealed heart.
Mulla Ali Qari ales, asked, "Do you not observe that if anyone neglects the sunnah because
of lethargy then he is subject to censure and retribution. If he abandons it on the grounds
that it is unworthy of attention then he commits a sin and is liable to Allah's punishment. If
he rejects it then he is a bid'ati even the hasanah is abandoned then all the foregoing
repercussions are not invited."
-
Abu Dawud # 4758, Musnad Ahmad 5/180.
2 Muwatta Imam Malik 46.1-3.
3
.رضى الله عنه His Kunyah was Abu Asma. He was an Ansar
4
Musnad Ahmad 4/105.

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Thus, to neglect a sunnah results in much loss and harm but there is no such thing on
neglecting a bid'ah(innovation). To act on a sunnah, howsoever insignificant, earns success
and prosperity, but even a bid'ah hasanah is not better than that.
(١٨٨) وَعَنْ حَشَّانَ، قَالَ: مَا ابْتَدَعَ قَوْمٌ بِدْعَةً فِي دِيْنِهِمْ إِلَّا نَزَءَ اللّهُ مِنْ سُنَّتِهِمْ مِثْلَهَا ثُؤَّ لَا يُحِيْدُهَا
إِلَيْهِمْ إِلَى يَوْمِ الْقِيَامَةِ - (رواه الدارمى)
188. Sayyiduna Hasan sàn+,' said, "Never do a people innovate in their religion
but Allah removes from their sunnah a like amount. Then it is not returned to them
till the day of resurrection."2
It is about a bid'ah sa'iyah (evil innovation) that hinders a sunnah, so an equivalent
measure of sunnah is withdrawn from the world).
(١٨٩) وَعَنْ إِبْرَاهِيْمَ بْنِ مَيْسَرَةً قَالَ: قَالَ تَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ وَقَّرَ صَاحِبَ بِدُعَةٍ فَقَدُ
آعَانَ عَلَى هَدُمِ الْإِسْلَامِ رَوَاهُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ مُرُسَلًا - (رواه البيهقى)
صلی الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Ibrahim ibn Maysarah .189
said, "If anyone honours an innovator (in religion) then he helps in pulling down a
pillar of Islam."3
COMMENTARY: If anyone honours a bid'ah then he sort of disregards the sunnah and
disgraces it. This is like deserting the edifice of Islam, and tantamount to riducalu of the
ahlus sunnah. As against this, if anyone disgraces a bid'ati then he demonstrates his love
for the sunnah and it is like strengthening the foundation of religion. He will deserve much
appreciation.
(١٩٠) وَعَنِ ابْنِ عَبَّاسٍ قَالَ: مَنْ تَعَلَّمَ كِتَابَ اللَّهِ ثُؤَّ اتَّبَعَ مَا فِيْهِ هَدَاهُ اللهُ مِنَ الضَّلَالَةِ فِي الدُّنْيَا وَوَقَاءُ يَوْمَ
الْقِيَامَةِ سُوءَ الْحِسَابِ وَفِيْ رِوَايَةٍ، قَالَ: مَنِ اقْتَدِى بِكِتَابِ اللَّهِ لَّا يَضِلُّ فِي الدُّنْيَا وَلَا يَشْفِى فِ الْأَخِرَةِ تُؤَّ تَلَا
هذِهِ الْآيَةَ فَمَنِ اتَّبَ هُدَای فَلَا یَضُِّ وَلَا يَشُقى(رواهرزین)
190. Sayyiduna Ibn Abbas us as », said, "He who learns the Book of Allah and
follows whatever it says, Allah guides him away from error in this world and will
preserve him on the day of resurrection from rigorous reckoning." And, according
to a version, "He who emulates the Book of Allah will not astray in this world or be
miserable in the next." Then he recited this verse (20:123):
فَمَنِ اتَّبَعَ هُدَاىَ فَلَا تَضِلُّ وَلَا يَشْقى
{ ..... then whosoever follow My guidance, he shall not go astray, nor shall he be
distressed.} 4
COMMENTARY: To recite the Quran earns blessings and to act on its directions is a means
1
Hassan ibn Thabit had the kunyah Abu al Walid. He was an Ansar, Khuzrai Or, his kunyah was
Abu al Hassam. He died in Ali's رضى الله عنه times in 40AH, or in 50AH.
2 Darami # 98.
3
Bayhaqi in Shu'bul Eeman # 9464.
4 T'azin.

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to deliverance. If anyone recites it diligently and respects the conditions to acquire
knowledge and awareness from it and abides by its commands following the path of
guidance defined in it, then he earns blessings both in religion and in the world. The gates
of mercy are opened for him. Since he will have the Quran as his guide, so he will keep safe
from sin and disobedience and shun the path of evil. Hence, in the hereafter, he will not
face a stiff accounting or punishment, but will be under the cover of Allah's mercy.
(١٩١) وَعَنِ ابْنِ مَسْعُوْدٍ أَكَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ ضَرَبَ اللّهُ مَثَلًا صِرَاًّا تُسْتَقِيْمًا وَعَنُ
جَتْبَتَّى القِرَاطِ سُؤْرَاتٌ فِيْهِمَا أَبْوَابٌ مُفَتَّحَةٌ وَعَلَى الْأَبْوَابِ سُتُوْرٌ مُرُخَاةٌ وَعِنْدَ رَأْسِ الصِّرَاطِ دَاءٍ
يَقُولُ إِسْتَقِيْمُوْا عَلَى الصِّرَاطِ وَلَّا تَعَوَجُوْا وَفَوْقَ ذَلِكَ دَاءٍ يَّدْعُو كُلَّمَاهََّ عَبْدْ أَنْ يَفْتَحَّ شَيْئًا مِنْ تِلْكَ
الْأَبْوَابِ قَالَ: وَيُحِكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ تَفْتَحُهُ تَلِجْهُ ثُؤَّ فَشَرَهُ فَأَخْبَرَ آَّ الصِّرَاطَ هُوَ الْإِسْلامُ
وَأَّ الْأَبْوَابَ الْمُفَتَّحَةَ مَحَارِمُ اللَّهِ وَاََّ السَُّورَ الْمُرُخَاةَ حُدُوْدُ اللّهِ وَاَتَّ الدَّاعِىَ عَلَى رَأْسِ الصِّرَاطِ
هُوَ الْقُرُاُ وَآَنَّ الدَّاعِيَ مِنْ فَوْقِهِ هُوَ وَاعِظُ اللَّهِ فِي قَلْبٍ كُلِّ مُؤْمِنٍ (رَوَاهُ رَزِيْنْ وَأَحْمَدُ)
191. Sayyiduna Ibn Mas'ud ws a +, narrated that Allah's Messenger said, 'Allah
coins the parable of a straight path on the two sides of which are walls that have
open doors on which curtains hang. At the head of the path is an inviter who says,
'walk straight on the path and do not stray.' And above that is another inviter who
calls ever time someone intends to open a little of those doors, saying, 'Woe to you!
Do not open it, for, if you open it, you will go through into it."" Then, he explained
it, saying, "As for the path, it is Islam. As for the open doors, they are what Allah
has forbidden, and the curtains that hang down (on the doors) are the limits of
Allah. As for their or at the head of the path, it is the Quran and the inviter above it,
he is the admonisher from Allah in the heart of every believer."1
(١٩٢) وَالْبَيْهَقِيُ فِيْ شُعَبِ الْإِيْمَانْ عَنِ النَّوَاسِ بْنِ سَمْعَانَ وَكَذَا الْقِّرْمِذِىُّ عَنَّهُ إِلَّ أَنَّهُ ذَكْرَ آَخْصُرَ مِنْهُ.
192. Bayhaqi transmitted it in Shuab al Eeman from Nawwas ibn Sim'an and
Tirmidhi in brief. 2
COMMENTARY: The commands of Shari'ah (divine law) are mainly of two kinds: lawful and
unlawful. Shriah has made both of them very clear. Respecting the lawful will make one
eligible for Allah's pleasure, but perpetrating the unlawful will make one liable to punishment.
Allah has set limits between the unlawful and the creature so that he may not transgress.
The admonisher in the heart of every believer is an angel. He guards the heart and tries to
guide the believer. This is the help of Allah and His enablement without which one cannot
pursue the path of guidance howsoever one may try. The Qur'an shows the path but one
can walk on it only if Allah instills guidance in the creature's heart.
(١٩٣) وَعَنِ ابْنِ مَسْعُودٍ قَالَ: مَنْ كَانَ مُسْتًَّّا فَلْيَسْتَنَّ بِمَنْ قَدْمَاتَ فَإِّ الْخُقَّ لَا تُؤْمَنُ عَلَيْهِ الْفِتْنَةُ
أُولِئِكَ أَصْحَابُ مُحَتَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانُوا أَفْضَلَ هذِهِ الْأُتَّةِ آبَرَّهَا قُلُوبًا وَأَعْمَقَهَا عِلُمَّا وَ أَقَلَّهَا
-
Musnad Ahmad 4-182, Razin.
2
Bayhaqi in shuabul Eeman # 7216, Tirmidhi in brief # 2868 Terming it as hadith gharib.

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تَكُلُّفَا اخْتَارَ هُمُ اللَّهُ لِصُحْبَةٍ نَبِّهِ وَلِإِ قَامَةِ دِيْنِهِ فَاعْرِفُوْا لَهُمْ فَضْلَهُمْ وَاتَّبِعُوْهُمْ عَلَى أَثَارِهِمْ وَتَمَتَّكُوْا بِمَا
اسْتَطَعْتُمْ مِنْ آَخْلَاقِهِمْ وَسِيَّرِهِمْ فَإِنَّهُمْ كَانُوْا عَلَى الْهُدَى الْمُسْتَقِيْمِ- (رواه رزين)
193. Sayyiduna Ibn Mas'ud us an >, said, 'If anyone seeks to emulate another, then
let him emulate one who has died, for, the living is not safe from trial (in religion).
They (who are dead and worthy) are the sahabah(Companions of Prophet) usd +, of
Muhammad , Ale à o. They were the most excellent of this ummah, purest of
heart, perfect in knowledge, most modest. Allah chose then as the companions of
his Prophet صلى الله عليه وسلم and to establish His religion. So recognize their merit and
follow in their footsteps and, to the best of your ability emulate their character and
way of life, because they were on the guided path."1
COMMENTARY: The 'dead people were the sahabah(Companions of Prophet) a >, who
were no longer alive. The living were the contemporaries of Ibn Mas'ud who were still
alive and their successors, the tabaiun. He was speaking to them by way of counsel.
Perhaps, those people might have accused the noble sahabah(Companions of Prophet) ~>>
use & because the false sects has cropped up at that time, as the rawafid and the atheists had
been doing. So, he was rejecting them and absolving the noble sahabah(Companions of
رضى الله عنه (of the blame. He described the sahabah(Companions of Prophet رضى الله عنه (Prophet
excellences and sacrifices. They had endured tremendous hardship for the cause of Islam.
They had gone through severe trials, and were Allah's chosen ones for His Prophet's and
Ale companionship and had emerged successful from the hardship and trials. The quran
described them in the verse (3 of surah al Hajurat):
أُولَئِكَ الَّذِيْنَ اهْتَحَنَّ اللَّهُ قُلُوْ بَهُمْ لِلتَّقُوى - (الحجرات ٣)
{ .... they are whose hearts Allah has tested for piety.}
Each of the sahabah(Companions of Prophet) as & co, was at the peak of learning and
understanding, intelligence and wisdom. Others acquired knowledge from them in the age
of tyranny and ignorance. They learnt from them manners and human values. The
sahabah(Companions of Prophet) (så », had among them those who were singular in the
sciences of hadith and exegesis, Those who were adept in figh and Qira'at (recital of the
Quran), those who had perfect knowledge of tasawwuf and the fara'id (mysticism and
laws of inheritance, etc), and those who were excellent linguists. It was the Prophet's at.
both men and ,رضى الله عنه (loving eye that all the sahabah(Companions of Prophet عليه وسلم
women, were paragons of perfection in their respective fields having drawn light from him
and having been guided by him.
However in spite of this distinction coupled with the affluence and authority that they
enjoyed in this world, they lived a very simple life. They felt no shyness in walking
barefooted offering the salah on the floor or ground and sleeping on it and using earthen or
wooden vessels. They ate and drank left overs. They were models of manners even in their
private conversations and never indulged in vain, unnecessary talk and did not hesitate to
1 Razin.
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confess that they did not know, if a question was asked whose answer was unknown to
them. They did not do as people do today; deliver lengthy speeches and make the issue
intricate and give wrong answers. They directed the person to one who they thought could
know the answer, even a younger man.
They did not believe in pretension or ostentation. When they recited the Quran, they were
careful of the etiquettes and correct pronunciation but they did not indulged in affectation.
Their rendering was natural.
Their private lives were also very clean and pious. It was the result of their nearness to the
Prophet jedno. Their hearts were bright and clean because of that. They were occupied
always in remembrance of Allah, not like the present day, ignorant Sufis who go into a
trance, dance and ejaculate, or use musical instruments, or assemble and sing at shrines in
the garb of Sufism, tasawwuf, etc. The sahabah (Companions of Prophet) +also did
not assemble at any appointed place to remember Allah and make dhikr in a loud voice,
but they quietly did it during their normal chores of life. They were seen on the floor but
near the Divine Throne. They walked among the people but their hearts were at the height
of nearness to Allah.
The sahabah (Companions of Prophet) (+ an >, were not ostentatious in their eating,
drinking and clothing. They were not particular about anything and though they did not
set their eyes to a high standard they did not abstain from the good and better food, drink
and clothing. They accepted the blessings of Allah and whatever was lawful, but never
pretended to be abstinent to shun these things. They were grateful to Allah for his favours.
In short, in every field they were sincere, modest and honest. This was how the Prophet
had moulded their lives. These uncivilized and evil mannered, but he brought them to new
levels and height of a disciplined society.
This is what Sayyiduna Ibn Mas'ud ws ano, says in this tradition. He speaks of his fellow
sahabah (Companions of Prophet) ( ano, who were dead and remembers them as the
most sacred people whose example should be followed. However, he did not mean to
specify only those sahabah (Companions of Prophet) (dn >, who were dead at that time,
but every one off them, dead or alive, should be emulated. He referred to the dead because
most of the sahabah (Companions of Prophet) رضى الله عنهم had died then.
This hadith mentions the extreme greatness of the sahabah (Companions of Prophet)
mie al and their excellence. They were the most outstanding of all the creatures. They were
more receptive then all others to truth. Allah chose them for His Prophet صلى الله عليه وسلم and
mentioned their merit in the Quran;
وَاَلْزَمَهُمْ كِمَةَ التَّقْوَى وَكَانُوْا أَحَقَّ بِهَا وَأَهْلَهَا - (الفتح ٢٦)
{ ... and made them stick to the word of piety, for they had better right of it and were
worthy of it}
According to some aathar Allah looked into all the hearts and put Prophet hood in the
heart of the Prophet صلى الله عليه وسلم which was the most bright and radiant and pure. He chose
the sahabah(Companions of Prophet) und >, because of their pure and clean hearts.
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though he may have been absolutely blank the saint's company raises him to height of
excellence. So it follows naturally that the sahabah(Companions of Prophet) as an (+)
acquired extraordinary me4rit and perfection through their devotion and service to the
Prophet صلى الله عليه وسلم throughout their lives.
(١٩٤) وَعَنْ جَابِرٍ آَّ عُمَرَ بُنَ الْخُتَّابِ رَضِىَ اللهُ عَنْه أَنْ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِنُسْخَةٍ مِنَ
التَّوْرَاةِ فَقَالَ: يَا رَسُولَ اللهِ! هذِهِ نُسْخَةٌ مِنَ التَّوْرَاِ فَسَكَتَ فَجَعَلَ يَقْرَأُ وَوَجْهُ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَّهِ
وَسَلَّمَ يَتَغَّيَُّ فَقَالَ أَبُوْبَّكٍُ رَضِىَ اللَّهُ عَنْهُ تَكِّنَّكَ القَّوَاكِلُ مَا تَزِى مَا بِوَجُهِ رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيَّهِ
وَسَلَّمَ؟ فَنَظَرَ عُمَرُ إِلى وَجْهِ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَعُوذُ بِاللّهِ مِنْ غَقَبِ اللَّهِ وَغَضَبٍ
رَسُؤْلِهِ رَضِيْنَا بِاللُّهِرَبّا وَبِالْإِسْلَامِ دِيْنًا وَيُحَمَّدٍ تَبِيًّا فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالَّذِى نَفْسُ
مُحَتَّدٍ بِيَّدٍهٍ لَوْ بَدَالَكُمْ مُؤْمِى فَاتَّبَعْتُمُوْهُ وَتَرَكْتُمُوْنِيْ لَضَلَلْتُمُ عَنْ سَوَاءِ السَّبِيْلِ وَلَوْ كَانَ حَيَّا وَأَدُرّكَ
نُبُوَقْلَا تَّبَعَنِى(رواه الدارمى)
194. Sayyiduna Jabir رضى الله عنه narrated that Sayyiduna umar ibn Khattab رضى الله عنه came
to Allah's Messenger صلى الله عليه وسلم with a copy of the Torah and said, "O Messenger of
Allah, this is a copy of the Torah." But, he said nothing, so Umar recited from it. The
رضى الله عنه face changed colour (because of displeasure), so Abu Bakr صلى اله عليه وسلم Prophet
said, "May the woman who lose, lose you, 1 do you not look at the face of Allah's
صلى الله عليه looked at the face of Allah's Messenger رضى الله عنه Umar "?صلى الله عليه وسلم Messenger
, and exclaimed, "I seek refuge in Allah from Allah's anger and His Messenger's
anger. We are pleased with Allah as Lord, with Islam as a religion and with
Muhammad as a Prophet صلى الله عليه وسلم ." Allah's Messenger صلى الله عليه وسلم said, "By Him in
whose hand is the soul of Muhammad, were Musa to come to you and you were to
follow him and leave me, you would stray from the right path. And, were he alive
and found my prophethood, he would have followed me surely."2
COMMENTARY: The expression, "May the woman who lose, lose you" is a curse calling
for death, but it is an idiom with the Arabs. It is uttered to one's close friend who fails to
understand the obvious.
:
The hadith says that it is not proper to refer to the books of the philosophers or sages or the
Jews and Christians. Rather, that would be straying from the path.
(١٩٥) وَعَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَلَامِيْ لَا يَنْسَخُ كَلَامَ اللَّهِ وَكَلَامُ اللَّهِ يَنْسَخُ كَلَامِى
وَكَلَامُ اللَّهِ يَنْتَخُ بَعْضُهُ بَعْفًا
195. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "My
words do not abrogate Allah's words, but Allah's words do abrogate mine. Also,
1
According to Lane's this expression does not mean what it says but is spoken at the time of
immense love.
2 Darami # 435.

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Allah's words sometimes abrogate some other words of His."1
COMMENTARY: The Scholars say that according to the terminology of Shari'ah (divine
law) the naskh (abrogation) is to alter a command of Shria'ah for the better of religion, or
to replace it with a new command. The first that is abrogated is called mansukh while the
second which is the abrogate is called the nasikh.
Abrogation is of four kinds.
(i)
Part of the book of Allah abrogated by other part of it.
(ii)
Abrogation of a hadith by another hadith.
(iii)
Part of Allah's Book abrogated by a hadith.
(iv)
Hadith abrogated by Allah's Book.
This is explained here. A command of Allah is revealed in His book but because of an
expediency another verse of the Quran replaces it. Either the first verse is retained in the
Quran only to be recited without its command being operative, or both the command and
the verse are abrogated.
The second kind of abrogation is to abrogate the command of a hadith by another hadith.
The third kind is that a command of the Quran is abrogated through a hadith by the
Prophet ,là Lo. There should be no doubt in it that a command of Allah is abrogated
by His Messenger who is a human being. The doubt is removed if we remember the
teaching that through the hadith may have been spoken by the Prophet's ; 4,le an
tongue and those words are called hadith, yet the hadith too is a wahy from Allah. Only it
is not recited as the Quran is. The words in the hadith 'my words' means the Prophet's
tle à own views and ransoming, but not inspired on his heart. The doubt is removed in
this way. Or, this hadith itself is abrogated, so the outlined principle does not apply to it.
The fourth kind of abrogation is that a command of hadith is abrogated by Allah's Book.
A law or command is amended or abrogated for two reasons. The first a mistake is made
when it is promulgated. Clearly, this is impossible where a Divine command is concerned,
for, Allah is the knower and the Aware. He does not commit mistake. The same things can
be said of the Prophet's صلى الله عليه وسلم commands because religious commands emanate from
Allah. The Prophet ,jis à, Lo enforces them. This is why where it is fard to abide by the
commands of the Quran, it is also fard to bide by the command of hadith. Hence, no
mistake can be behind a command of hadith calling for its repeal.
The second reason necessitating an amendment or an annulment is that the condition of
those who are commanded changes, like a patients, so calling for a new prescription. This
kind is correct and doubtless.
(١٩٦) وَحَنِ ابْنِ عُمَرَ رَضِىَ اللَّهُ عَنْهُمَا، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أَحَادِيْثَنَا يَنْسَخُ
بَعْضُهَا بَعْضًّا كُنَسْخُ الْقُرْآنِ
196. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"some of our ahadith abrogate some others, like the abrogation of the Quran (some
of it by others)."2
1
Daraqutni # 9.
2 Daraqutni # 10.

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(١٩٧) وَعَنْ أَبِ ثَعْلَبَةَ الْحُشَنِيْ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (إِثَّ اللّهُ فَرَضَ فَرَائِضَ فَلَا
تُفَتِّعُوْهَا وَحَرَّمَ خُرُمَاتٍ فَلَا تَنْتَهِكُوْهَا وَحَدَّ حُدُوْدًا فَلَا تَعْتَدُوُهَا وَسَكِّتَ عَنْ أَشْيَاءِ مِنْ غَيْرِ نِسْيَّاتٍ فَلَا
تَبُحَفُوا عَنْهَا-رَوَى الْآَحَادِيثَ القَّلَاثَةَ الدَّارَ قُطْنِى-
197. Sayyiduna Abu Tha'labah al Khushani 1 رضى الله عنه narrated that Allah's
Messenger صلى الله عليه وسلم said, "Allah has made some thing obligatory, so do not let
them go unattended. He has made some things unlawful. So do not violate them.
He has set certain limits, so do not overstep them. And, He has been silent about
some things without forgetting them, so do not probe them."2
1
There is a difference of opinion on his name from Jurthum ibn Thabit to Jurthum ibn Thahic and
Umar ibn Jurthum. He died in 75Ah in the times of Abu Malik ibn Marwan.
2 Daraqutni # 42.

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BOOK - II
BOOK OF KNOWLEDGE
كتاب العلم
KNOWLEDGE OF ITS VIRTUE
What is knowledge? It is the mighty merit that bestows on its possessor nobility and civility,
honour and greatness and polishes manners and habits. It takes man to the extreme height
and brightens his heart with the sacred light of Divine awareness, and orients his mind to the
correct belief, and it sets hearts on the straight path of worship of Allah and obedience.
Islam makes necessary the acquiring of this merit and makes it the staircase to success in both
the worlds. Islam values every kind of knowledge that does not hinder Islamic beliefs and
deeds, and guarantees man's progress to the zenith. Islam does not disallow knowledge of
any kind whatsoever but show disgust with such learning as veers man towards the wrong
path deters him from Allah and His messenger and takes him to atheism.
The Book of knowledge is created here. The ahadith on 'knowledge of religion' are
narrated in this Book such as Shari'ah (divine law) regards as elementary and essential.
Religious knowledge is more essential and preferred then all other knowledge. Every
Muslim is bound to acquire it in the light of the Prophet's صلى الله عليه وسلم saying:
طَلَبُ الْعِلْمِ فَرِيْضَةٌ عَلَى كُلّ مُسْلِيٍ-
"To seek knowledge is an obligation binding on every Muslim."1
The life that Islam demand and the peak of servitude that it wants man to attain depends
only on religious knowledge. Man then recognizes his reality and achieves Divine
awareness. He comes to the paths of belief and deeds and learns to obey his Lord and the
Messenger صلى الله عليه وسلم and to adhere to Shari'ah (divine law).
Knowledge of religion is based on Allah's Book and the Prophet's صلى الله عليه وسلم sunnah. It is
divided into two kinds: rudiments and objectives. The fundamental or rudiments is
essential to gain a learning of the book and the sunnah. Without it, the Quran and hadith
cannot be learnt. Examples are the language, grammar, etc.
The (second kind) objectives are a knowledge of the beliefs, deeds and manners. This is the
knowledge that is really required and essential. It is only after acquiring it that the straight
path of adherence to religion and Shari'ah (divine law) comes before us. These together are
also Known as ilm mu'amlat (knowledge of co-existence, mutual transactions).
There also is as ilm mukashifah (knowledge of revelation or uncovering). It is the light that
grows in the heart by practicing one's knowledge (or acting on what one learns) and its
sacred light makes everything real and clear to the extent that an awareness is achieved of
Allah's Being, attributes and power. The discovery of this knowledge is also called the real
knowledge (ilm haqiqat) and hereditary knowledge (ilm wirathat) as in the words of the
: صلى الله عليه وسلم Prophet
مَنْ عَمِلَ بِمَا عَلِمَ وَرَّثَهُ اللهُ مَا لَمْ يُهُلَمْ۔
"He who acts on what he knows is made heir by Allah to that which is not known
learnt and not read."
In short, these are the knows kinds of the disclosed knowledge and the undisclosed
' see # 218, Section II, sources given there.

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knowledge. They are inseparable and interdependent on one another, like body and soul,
and skin and marrow. The verses and the ahadith on the merits of knowledge embrace all
these kinds with the degrees of their disparities.
SECTION I
اَفَضْلُ الْأَوَلْ
(١٩٨) عَنْ عَبْدِ اللهِ بْنِ عَمْرٍ و رَضِىَ اللَّهُ عَنْه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَلِّغُوْا عَنِّيٌ وَلَوْآيَةً
وَحَدِّثُوْا عَنْ بَنِيْ إِسْرَآءِ يُلَ وَلَّا حَرَّ وَمَنْ كَذَّبَ عَلَّىَّ مُتَعَيِّدًا فَلْيَتَبَؤَّ أُ مَقْعَدَةٍ مِنَ النَّارِ(رواه البخارى)
198. Sayyiduna Abdullah ibn Amr as a +, narrated that Allah's Messenger said,
"Transmit me from the even if it is one verse. And, you may narrate from the Banu
Isra'il, there being no harm in that. But, if anyone deliberately forges a lie against
me then let him take his seat in hell." 1
COMMENTARY: The word 'verse' means a hadith that may be brief in words but convey a
world of knowledge. An example is (5) a ).) (he who keep quiet is safe), 2
or other such concise but comprehensive ahadith. The Scholars say that the real objective of this
hadith is to encourage one to spread knowledge and teach other people. One must do one's
utmost to relay religious message to others. Even a small word may change their lives and
guide them. This will fetch reward for the person who spreads the message, a manifold reward.
The hadith says that if anyone hears any narrative of the Banu Isra'il then he may convey it
to other people, but not their injunctions or Shari'ah (divine law) as emphasized in a
previous hadith. To relate an event as a story does not damage the legal codes, but to pass
on their injunctions or to preach their beliefs is against the basic principles of Muhammad's
Shari'ah (divine law). Once his Shari'ah (divine law) is enforced, all other Shari'ah (divine
law) s stand annulled. So it is disallowed to preach any other Shari'ah (divine law) against
Muhammad's صلى الله عليه وسلم Shari'ah (divine law).
The hadith concludes with a severe warning on forging lies against the i'rophet ,,can ..
The wretched person who intentionally lies against the 'most truthful whose truth is
confirmed' deserves to be consigned to hell.
The Scholars hold an unanimous opinion that such a person perpetrates the unlawful and a
grave sin. Some Scholars, like Imam Muhammad Juwayni, alas, blame such a person of
infidelity and disbelief.
This hadith (من كذب على متعمدا فليتبوأ مقعده من النار) (If anyone deliberately forges a lie against me,
then let him take his seat in hell) is a hadith of a high degree and a great standard. It is
among the mutawatar of the highest level to which other mutawatar do not reach. As many
as sixty two sahabah (Companions of Prophet) us & co, have narrated it, the ashrah
Mubashharah among them.
(١٩٩) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ وَالْمُخِيْرَةِ بْنِ شُعْبَةً قَالَا قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ حَدَّثَ عَنِّى
بِجَّدِيْثٍ يُزِى أَنَّه كَذِبْ فَهُوَ أَحَدُ الْكَاذِبِيْنَ- (رواه مسلم)
199. Sayyiduna Sumurah ibn Jundub as & +, 3 and Sayyiduna al Mughirah ibr
1
Bukhari # 3461, Tirmidhi # 2778, Musnad Ahmad 2/199, 202, Abu Dawud # 3662.
2
Mushkah # 4826. sources mentioned there against.
3
His Kunyah was Abu Sa'd. He died in 58 or 59 AH. (Asad ul Ghabah).

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Shu'bah 1 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He who narrates
hadith from me which he thinks is false, is among the liars."2
COMMENTARY: Not only is he who fabricates a hadith is a liar but also he who circulates
it knowing that it is false is a liar. Both are liable to be punished by Allah.
(٢٠٠) وَعَنْ مُعَاوِيَةً قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تُرِدِ اللَّهُ بِهِ خَيْرًّا يُفَقِّهُهُ فِ الدِّيْنِ وَإِنَّمَا أَنَا
قَاسِمْ وَاللّهُ يُخْطِئى (متفق عليه)
200. Sayyiduna Mu'awiyah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When Allah intends good for a person, He gives him an understanding of religion.
I only distribute but Allah is the one who grants."3
COMMENTARY: This speaks of the high merit of knowledge. It is a great blessing of Allah.
This person will see guidance and be on the right path.
Only Allah enables anyone to acquire knowledge. The Prophet صلى الله عليه وسلم taught the
people their religious duties and the Shari'ah (divine law) commands. He narrated to them
the ahadith. Thereafter, it depends Allah to enable them to abide by the Prophet's can
teachings and to understand them.
(٢٠١) وَعَنْ آَبٍ هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ النَّاسُ مَعَادِئُ كَمَعَادِن الذَّهَبِ
وَالْفِضَّةِ خِيَارُهُمْ فِى الْجَاهِلِيَّةِ خِيَّارُ هُمْ فِى الْإِسْلَامِ إِذَا فَقِهُوا(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .201
said, "The people are mines like the mines of gold and silver. The best of them
during the pre-Islamic days are the best of them in Islam, if they possess an
understanding."4
COMMENTARY: Man is compared to mines from which rubies, pearls, etc, or gold and
silver or coal and lime, etc extracted, So are men of different abilities and manners. Their
qualities differ from excellent to very poor.
Like the minerals, man also retains his innate nature. But, when I e is out of the darkness of
disbelief and acquires knowledge, his heart and mind brighten to the highest limit.
(٢٠٢) وَعَنِ ابْنِ مَسْعُوٍْ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا حَسَدَ إِلَّ فِي اثْتَتَيْنِ رَجُلْ أَتَاءُ اللّهُ مَالًّا
فَسَلَّطَهُ عَلى مَلَكَتِهٍ فِي الْحُقِّ وَرَجُلْ آتَاهُ اللَّهُ الْحِكْمَةَ فَهُوَ يَقْفِئِ بِهَا وَيُعَلِّمُهَا (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .202
said, "It is not allowed to envy anyone besides two people; a man whom Allah has
given wealth and enabled him to use it on that which is right, and a man whom
Allah has given wisdom and he applies it with prudence and teaches it to others."5
1
His kunyah was Abu Abdullah or Abu Easa. He died in 50 AH (Asad ul Shabah).
2
Muslim in his Muqaddamah, Tirmidhi # 2671, Ibn Majah # 39, Musnad Ahmad 4-250.
3
Bukhari # 71, Muslim # 100-1037, Darami # 224, Muwatta Imam Maalik # 8, Musnad Ahmad # 92,
And Ibn Abbas رضى الله عنه narrated it; DArami # 225, Tirmidhi # 2654, Musnad Ahmad 1/306. And,
Abu HUrayrah, Ibn Majah # 220.
4
Muslim # 160-2638, 168-2378, Bukhari # 2353, Wordings defer in them.
5 Bukhari # 73, Muslim 268-816, Musnad Ahmad 1/432.

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COMMENTARY: Jealousy (or envy) is to wish for someone else's blessing to be taken away
from him and that it may come to you it is a very bad trait and reflects a very disgraceful
soul. Islam is the greatest champion of pure manners and rejects this wicked habit. (The
Arabic word is (_) hasad). In contrast, there is (ht) (ghabt) which is a covet to own a
blessing that someone else owns (without wishing him evil). Shari'ah (divine law) has
allowed it but only for good things. The (-) (hasad) mentioned in the hadith is Ghabt (być).
(٢٠٣) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا مَاتَ الْإِنْسَاُ إِنْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا
مِنْ ثَلَاثَةِ اشْيَّاءٍ: صَدَقَةٍ جَارِیَةٍ آوْعِلْمٍ يُنْتَفَُّ بِه اوٌ وَلَدٍ صَالِحٍ يَدْعُوْلَە۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .203
said, "When a person dies, (reward for) his deeds are cut off from him, except three;
(rewards for) perpetual charity, knowledge from which benefit is derived (by
others) and righteous children who pray for him."1
COMMENTARY: Deeds like salah, fasting, are concerned with worldly life, so their
consequence terminate at death. The reward for these deeds are payable even after death,
but they cease to multiply and grow, because the deeds are no more performed after death.
However, the hadith mentions deeds that continue to receive fresh and increased reward
even after death of a person. He goes on to benefit by them. The first is perpetual charity.
He may have had set aside a piece of land as a trust during his lifetime, dug a well or done
some such things as may exist after him and continue to give benefit to people after his
death. As long as they utilise these things, he will be credited with reward.
Beneficial knowledge is the second thing. A person may have spread knowledge in his
lifetime and have written books. After his death, others gain from the knowledge in the
books. Or he may have students behind him who continue to diffuse knowledge. These
things are his assets after his death. They continue to give him profit.
The third thing is righteous children. A person's greatest good fortune is righteous
offspring. They give their parents peace during their life and are a means of deliverance for
them after their death. They pray for them, give charity for them and do such other things.
(٢٠٤) وَعَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كَرُبَةً مِنْ كُرَبِ الدُّنْيَا نَفَّسَ اللّهُ
◌َنَّهُ كَرْبَةً مِنْ كُرَبٍ يَوْمِ الْقِيَامَةِ وَمَنْ يَشَرَ عَلَى مُعْسِرٍ يَشَّرَ اللهُ عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ وَمَنْ سَتَّرَ مُسْلِمَّا
سَتَرَهُ اللهُ فِي الدُّنْيَا وَالْأُخِرَةِ وَاللَّهُ فِى عَوْنٍ الْعَبْدِ مَا كَاكَ الْعَبْدُ فِيْ عَوٍْ آَخِيْهِ وَمَنْ سَلَكَ طَرِيقًا
يَلْتَمِسُ فِيْهِ عِلْمًا سَهَّلَ اللهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ وَمَا اجْتَمَةٌ قَوْمْ فِي بَيْتٍ مِنْ يُؤْتِ اللُّهِيَنْلُؤَ كِتَابَ
اللَّهِ وَيَتَدًا رَسُوْنَّهُ بَيْنَهُمُ إِلَّا نَزَّلَتْ عَلَيْهِمُ السَّكِيْنَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَحَفَّتْهُمُ الْمَلَآءِ كَةُ وَذَكَّرَ هُمُ اللَّهُ
فِيْمَنُ عِنْدَهُ وَمَنْ بَتََّأَ بِهِ عَمَلُهُ لَمْ يُسْرُِ پِهِ نَسَبُه(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .204
said, "If anyone removes a difficulty of the difficulties of the world facing a.
believer, Allah will remove from him a difficulty of the difficulties on the day of
1
Muslim # 14.1631, Tirmidhi # 1381, Abu Dawud # 2880, Nasai # 3681, Musnad Ahniad 2/372.
:
i

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resurrection. If anyone makes it easy for one who is in straitened circumstances
then Allah will make it easy for him in this world and the next. If anyone conceals
(the faults of) a Muslim then Allah conceals him in this world and the next. And,
Allah is Helpful to the slave as long as the slave is helpful to his brother. And, if
anyone pursues a path seeking thereby knowledge then Allah makes easy for him a
path to paradise. And never do a people assemble in a House of the Houses of Allah
reciting Allah's Book teaching it to each other without tranquility descending on
them, mercy enveloping them and the angels surrounding them. Allah remembers
them among those who are with him. But, if anyone is slack I (doing) his deeds then
his linage will not advance him."1
COMMENTARY: This hadith emphasizes the greatness of Islam's teachings. It aims to
grow love, compassion and co-operation among all human beings, so that they may live in
peace and give the right of each other.
If anyone is an anxiety and faces hardship then you must help him out. If he is debt, pay it
for him and if he needs something then get it for him. Allah's mercy will then embrace you
and you will be honoured in the world and rewarded in both the worlds. Also, you should
conceal the defects of the people and not disgrace them.
To conceal someone could also mean to clothe him if he lacks proper clothing. Allah will
conceal your shortcomings in this world and the next.
The hadith mentions the universal principle that as long as a person occupies in helping.
out his brother, Allah's help is assured for him.
The hadith also say s that it is very meritorious to seek knowledge and the seeker too is
very excellent. Allah makes it easy for him to endure the rigors of a journey or other
hardship faced during the effort to acquire knowledge. He will be admitted to paradise.
Those who gather in the mosques to recite the Quran and learn it are showed will Allah's
mercy. They too are like students heavily rewarded. Their hears gain tranquility so that
they do not crave for the luxuries of the world and do not fear other than Allah. The result
is that their hearts glow with the sacred Divine light. The angels surrounds them and
honour them. Above all that, Allah Mighty and Glorious, mentions them among His
angels, This shows how excellent these people are.
The hadith concludes by laying stress on deeds on which prosperity in the hereafter
depends. Without deeds, no kind of ability or genealogy will help in the hereafter.
When you are in love,
Do not worry about lineage.
Parentage is of no concern here.
(٢٠٥) وَعَنْهُ قَالَ قَالَ رَسُوُلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ اقَّلَ النَّاسِ يُقْفِى عَلَيْهِ يَوْمَ القِيَامَةِ رَجُلْ
أُسْتُشْهِدَ فَأُقِ بِهٍ فَعَرَّفَهُ نِعْمَتَهُ فَعَرَفَهَا فَقَالَ فَمَا عَمِلُتَ فِيْهَا؟ قَالَ قَاتَلْتُ فِيْكَ حَتَّى أُسْتُشْهِدْتُ قَالَ
كَذَبْتَ وَلَكِنَّكَ قَاتَلْتَ لِأَنْ يُقَالَ جَرِىٌّ فَقَدْ قِيْلَ ثُمَّ أُمِرَ بِهٍ فَشُحِبَ عَلى وَجْهِه حتى القِ فِى النَّارِ ورَجُلْ
تَعَلَّمَ الْعِلْمَ وَعَلَّمَهُ وَقَرَأَ الْقُرْاتَ فَأُنِ بِهِ فَعَرَّفَهُ نِعَمَةٍ فَعَرَفَهَا قَالَ فَمَا عَمِلْتَ فِيْهَا قَالَ تَعَلَّمْتُ الْعِلْمَ
1
Muslim # 2699, Bukhari (part of it) # 2442, Tirmidhi # 2954, Abu Dawud # 4946, Ibn Majah # 225,
Musnad Ahmad 2/252.

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وَقَلَّمْتُهُ وَقَرَأْتُ فِيْكَ الْقُرْأنَ قَالَ كَذَّبْتَ وَلكِنَّكَ تَعَلَّمْتَ الْعِلْمَ لِيُقَالَ إِنَّكَ عَالِمْ وَقَرَأْتَّ الْقُرْاَ
لِيُقَالَ إِنَّكَ هُوَقَّارِىٌّ فَقَدْ قِيْلَ ثُمَّ أُمِرَ بِهِ فَصُحِبَ عَلَى وَجْهِهِ حَتَّى اُلْقِى فِىِ الثَّارِ وَرَجُلْ وَسَعَّ اللَّهُ عَلَيْهِ وَأَعْطَاءُ
مِنْ أَصْنَافِ الْمَالِ كُلِّهِ فَأْتِ بِهِ فَعَرَّفَهُ نِعْمَهُ فَعَرَفَهَا قَالَ فَمَا عَمِلْتَ فِيُّهَا قَالَ مَاتَرَكْتُ مِنْ سَبِئْلٍ مُحِبُّ آُ
يُنْفَقَ فِيْهَا إِلَّا أَنْفَقْتُ فِيْهَا لَكَ قَالَ كَذَبْتَ وَلَكِنَّكَ فَعَلْتَ لِيُقَالَ هُوَ جَوَادْ فَقَدْ قِيْلَ ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلى
وَجْهِهِ ثُمَّ أُلْقِي فِى النَّارِ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .205
said, "The first person who will be judged on he day of resurrection will be a man
who had been martyred (in this world). He will be brought and Allah will remind
him of His favours which he would acknowledge. Then Allah will ask him, 'How
did you act to show gratitude for it?' He will say, 'I fought for your cause till I was
martyred.' Allah will say, 'You lie. You fought that you should be called courageous
and that was said,' Then the command will be given and he will be dragged on his
face till he is thrown into the Fire.' Then a man will be brought who had acquired
knowledge and diffused it and had recited the Quran. Allah will remind him of his
favours and he would acknowledge them, So Allah will ask him what he did to
show gratitude. He will say, 'I learnt and diffuses knowledge and recited the Quran
for your sake.' Allah will say, 'you lie. You did that people might call you a scholar
and a qari, and they have done that.' Then a command will be given and he will be
dragged face down and cast into hell. After that a man will be brought whom Allah
had given riches and bestowed on him different kinds of property. He will remind
him of His favours on him and he would acknowledge them. Allah will ask him
how he used them to be grateful for them and he will say. 'I spent it generously on
every cause dear to you for your sake.' Allah will say, 'you lie, but you did that to be
praised by the people as generous, and they did praise you.' The command will be
given for him and will be dragged face down and thrown into hell."1
COMMENTARY: This hadith makes it very clear how important it is to form a sincere
intention before doing deeds. If a person's intention is faulty then howsoever great and
pious a deed, it will not help him in the least. Allah loves only that deeds which is
performed for His pleasure and with an intention to obey Him, otherwise it will be
rejected. Rather the doer will receive punishment for his faulty intention.
(٢٠٦) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَإِنَّ اللّهُ لَا يَقْبِضُ الْعِلْمَ انْتِزَاءًا
يَنْتَزِعُهُ مِنَ الْعِبَادِ وَلْكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَآءِ حَتَّى إِذَا لَمْ يُبْقٍ عَالِمًا إِنَّخَذَّ النَّاسُ رُءُوسَّا جُقَالًا
فَسُئِلُوا فَأَفْتَوْا بِغَيْرٍ عِلْمٍ فَضَلُّوْا وَاَضَلُّوا (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .206
, said, "Allah will not remove knowledge by taking it away from the people.
1
Muslim # 152-1905, Nasa'I # 3137, Musnad Ahmad 2/322.

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Rather, He will take away knowledge by taking away the scholars (one by one) till
no scholar survives (among them). The people will choose the ignorant as their
leaders. They will be asked and give their verdicts without knowledge, going astray
(themselves) and leading (others) astray."1
(٢٠٧) وَعَنْ شَقِيْقٍ قَالَ: كَانَ عَبْدُ اللّهِ بْنُّ مَسْعُوْرٍ يُذَكِّرُ النَّاسَ فِي كُلِّ خَمِيْسٍ فَقَالَ لَهُ رَجُلْ يَا أَبَا عَبْدِ الرَّحُمنِ!
لَوَدِدْتُّ أَنَّكَ ذَّكَّرْتَنَّا فِيْ كُلِّ يَوْمٍ قَالَ آَمَا إِنَّهُ يَمْتَهُنِيْ مِنْ ذُلِكَ إِّ أَكْرَهُ أَنْ أُمِلَّكُمْ وَإِنْ آَخَوَّلُكُمْ بِالْمُؤْعِظَةِ
كَمَّا كَانَ رَسُولُ اللّه صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَخَوَّلُنَا بِهَا مَخَافَةَ الشَّامَةِ عَلَيْنًا - (متفق عليه)
207. Sayyiduna Shaqiq 2 رضى الله عنه narrated that Abdullah ibn Mas'ud رضى الله عنه used to
impart lessons to them every Thursday. A man suggested to him, "O Abu Abdur
Rahman, how I wish that you should speak to us every day!" He said, "Know! What
prevents me from that is that I dislike to bore you. I am mindful of you in regard to
sermonizing just as Allah's Messenger ,,cao was mindful of us in this regard
lest we sense tedium."3
COMMENTARY: This hadith asserts explicitly that moderation should be exercised in
sermonizing and exhortation. One must not continue to exhort and preach all the time
otherwise hearts feel the monotony. Then, people do not listen to anything with concentration,
so the sermon makes no impression on them. Moreover, one must not resort to reproach,
scolding etc. because this has a bad effect on the audience who might become ill disposed.
Only that advice brings good result which is offered at a proper time politely and lovingly.
(٢٠٨) وَعَنْ آَنَسٍ قَالَ: كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَكُلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلَاثًا حَتَّى تُفْهَوَ عَنْهُ وَإِذَا
آَتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سَلَّمَ عَلَيْهِمْ ثَلَاثًا-(رواه البخارى)
208. Sayiduna Anas رضى الله عنه narrated that when the Prophet صلى الله عليه وسلم said
something, he repeated it three times so that it was understood, and when he came
to a people and offered them salaam, he offered the salaam to them three times.4
COMMENTARY: This does not mean that he repeated everything he said three times. Only
when it was something very important, or he was explaining something of particular
interest, or he was passing on a religious command, or the people may not have heard him
well, he repeated what he said three times.
As for offering the salaam there times, the first time was to seek permission to enter. The
second was the greeting on meeting them and the third was on taking leave.
(٢٠٩) وَعَنْ آَبِيْ مَسْكُوُدِ الْآَنْصَارِيِّ قَالَ جَآءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّهُ أُبْدِءَ بِي فَاحْمِلُنِى
فَقَالَ مَا عِنْدِىٌ فَقَالَ رَجُلْ يَا رَسُولَ اللَّهِ أَنَا اَذَلُّهُ عَلى مَنْ يَجْمِلُهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ دَلَّ
عَلَى خَيْرٍ فَلَهُ مِثْلُ آجْرٍ فَاعِلِه(رواه مسلم)
! Bukhari # 100, Muslim # 13-2673, Tirmidhi # 2661, Ibn Majah # 52, Musnad Amad 2-162.
- He was a tabi'l His kunayah Abu Wa'il. He died in Hajjaj's times or in 99AH.
3
Bukhari # 68, Muslim # 83, 2821, Tirmidhi # 2864, (in brief). Musnad Ahmad 1-378.
4
Bukhari # 95, Tirmidhi (with a change in the sequence & words ) # 2732.

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209. Sayyiduna Abu Mas'ud Ansari 1 رضى الله عنه narrated that a man came to the
Prophet صلى الله عليه وسلم and said, "My riding beast is exhausted. So give me one." He
said, "I have none." Another man offered. "O Messenger of Allah, I will guide him
to a man who will give him a riding beast." Allah's Messenger صلى الله عليه وسلم said, "He
who guides to what is good has the reward like one who does it."2
(٢١٠) وَعَنُ جَرِيْرٍ قَالَ كُنَّا فِيْ صَدُرِ الثَّهَارِ عِنْدَ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَجَآءْ قَوْمْ عُرَاةٌ مُجْتَابِ النَّمَّارِ
آوِ الْعَبَّآءِ مُتَقَّذِّدِى السُّيُوْفِ عَاقَتُهُمْ مِن ◌ُضَّرَ بَلْ كُلُّهُمْ مِنْ مُضَرَ فَتَمَثَرَ وَجَهُ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِمَا
رَأَى بِهِمْ مِنَ الْقَاقَةِ فَدَخَلَ ثُؤَّ خَرَجٌ فَأَمَرَ بِلَأَّا فَأَنَّكَ وَأَقَامَ فَقَلَى ثُمَّ خَطَبَ فَقَالَ (َيُّهَا النَّاسُ اتَّقُوا
رَبَّكُمُ الَّذِى خَلَقَكُمْ مِنْ نَّفْسٍ وَاحِدَة إِلى أَخِرِ الْأَيَّةِ إِّ اللّهَ كَانَ عَلَيْكُمْ رَقِيْبًا - وَالْأَيَةِ الَّتِى فِى الْخُشْرِ
إِنَّقُوا اللهَ وَلْتَنْظُرْ نَفْسْ مَّا قَدَّمَتْ لِغَدٍ) تَصَدَّقَ رَجُلْ مِنْ دِيْنَارِهِ، مِنْدِرْهَمِهِ، مِنْ ثَوْبِهِ، مِنْ صَاءِ بُرِّهِ، مِنْ صَاءِ
تَمْرٍهٍ حَتَّى قَالَ وَلَوْ بِشِقِّ تَمْرَةٍ قَالَ فَجَآءَ رَجُلْ مِنَ الْأَنْصَارِ بِصُرَّةٍ كَادَتُ كَفُّهُ تَعْجِزُ عَنْهَا بَلُ قَدْ عَجَزَتُ ثُؤَّ تَتَابَةٌ
النَّاسُ حَتَّى رَآَيْتُ كَوْمَيْنٍ مِنْ طَعَامٍ وَثِتَابٍ حَتَّى رَأَيْتُ وَجْهَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَهَلَّلُ كَنَّهُ
مُذْهَبَةٌ فَقَالَ تَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَنَّ فِي الْإِسْلَّامِ سُنَّةٌّ حَسَنَةٌ فَلَّهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا مِنْ
بَعْدِمٍ مِنْ غَيْرٍ أَنْ يَّنْقُصَ مِنْ أُجُوْرِ هِمْ شَعْ وَمَنْ سَنَّ فِ الْإِسْلَامِ سُنَّةَّ سَيِّئَةٌ كَانَ عَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ عَمِلَ
بِهَا مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ آَوْزَارِهِمُ شَى - (رواه مسلم)
210. Sayyiduna Jarir 3 رضى الله عنه narrated that once while they were with Allah's
Messenger صلى الله عليه وسلم early in the day. Some people came (to him). They were
unclad save for a blanket over them. Their swords were over their shoulders. Most
of them nay all of them, belonged to the tribe Mudar. The face of Allah's Messenger
changed colour on seeing their dire need. He went in. Then he came out صلى الله عليه وسلم
صلى الله who called the adhan and the iqamah. The Prophet رضى الله عنه and instructed Bilal
:led the salah. Then he delivered a sermon, saying عليه وسلم
يَأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِيُ خَلَقَكُمْ مِنْ نَّفْسٍ وَاحِدَةٍ إِلى أَخِرِ الْآيَةِ (إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيْبًا
{O mankind, fear your Lord who created you from a single person .... (upto) surely
Allah is ever watchful over you) (an Nisa, 1)
and the verse (18) of al Hashr:
إِنَّقُوا اللَّهَ وَلْتَنْظُرُ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ
-
His name was Uqbah ibn Aurah and was known by his kunyah Abu Mas'ud Ansari. He died in the
times of Sayyiduna Ali رضى الله عنه, or in 41 or 42 AH.
2 Muslim # 133-1893, Abu Dawud # 5129, Tirmidhi # 2680, Musnad Ahmad 4-120.
3 He was Jarir ibn Abdullah رضى الله عنه and his kunyah was Abu Amr or Abu Abdullah of the tribe
Bajali. He embraced Islam merely forty days before the Prophet's صلى الله عليه وسلم death. He died in 51
or 54 AH at Quraysiya.
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{ .... fear Allah, and let every soul look to what is sends forward for the morrow}
(and he said,) "A man must give charity from his dinar, from his dirham, from his
clothings, from his so' of wheat, from his sa' of dates, even if it is half a date." A
man of the ansars brought a purse full of dinars of dirhams whose weight nearly.
made him helpless nay he was fatigued. Then people came one after the other till
(Jarir said,) "I saw two mounds of food and clothing so that I saw the face of Allah's
Messenger صلى الله عليه وسلم glow lustrously like pure gold." Jarir رضى الله عنه continued the
narrative) The Messenger of Allah then said, "He who initiates a new practice in
Islam such as is good, for him is a reward for it and the reward of those who act on
it after him without anything being deducted from their rewards. And if anyone
initiates a bad practice in Islam then on him is a burden of sin and the burden of
the sins of those who act on it without their burdens being softened in the least."1
COMMENTARY: The first verse that the Prophet صلى الله عليه وسلم recited from surah an Nisa
emphasizes the need to give charity and be kind to relatives whose rights must be given.
He encouraged his sahabah(Companions of Prophet) sano, to give charity. and to help the
visiting tribe.
In the beginning of the hadith, the sub narrator uses the words describing the apparel of
the visitors as (.Lull Laill) 2 being unsure which word narrator bad used. Both mean a kind
of an overall covering, a blanket.
(٢١١) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تُقْتَلُ نَفْسْ ظُلْمًا إِلَّ كَاتَ عَلَى ابْنِ
أُدَمَ الْأَوَلِ كِفُلْ مِنْ دَمِهَا لِأَنّهَ اوَّلُ مَنْ سَنَّ الْقَتْلَ مُنَّفَقٌ عَلَيْهِ وَسَنَّذْ كُرُ حَدِيْثَ مُعَاوِيَةٌ لَايَزَالُ طَاءِ فَةٌ مِنْ
أُمَِّيْ فِي بَابٍ ثَوَابٍ هُذِهِ الْأُكَمَةِ إِنْ شَآءَ اللهُ تَعَالى۔
211. Sayyiduna Abdullah ibn Mas'ud w>, narrated that Allah's Messenger an.
, Ale said, "No one is killed unjustly but a portion of his blood is (recorded)
against the son of Aadam (> Jule because he was the first to introduce murder."3
We shall narrate the hadith of Sayyiduna Mu'awiyah acdn>, "A section of my ummah
shall not cease ... " in a chapter on reward of this ummah, insha Allah. (# 6285)
COMMENTARY: The history of man's oppression and cruelty begins with the life of Qabil
the first son of Sayyiduna Aadam (>.Jale He had killed his brother Habil to satisfy his own
little desire. It was the first bloodshed of human history, the foundation was laid thereby of
shedding blood unjustly.
It has been stated earlier that if anyone initiates a pious work then he gets a reward for it
and the doer of an evil earns sin for his deed and the deeds of those who imitate him.'
Hence if anyone is killed unjustly, a portion of his blood is the responsibility of Qabil. He
was the inventor of injustice and cruel killing.
Muslim # 133-1893, Abu Dawud # 5129, Tirmidhi (the like in brief) # 2680 Musnad Ahmad 4-120.
An Namar or al Aba, a striped woolen garment or clock.
3
Bukhari # 3335, Muslim # 27-1617, tirmidhi # 2682, Ibn Majah # 2616, Musnad Ahmad 1-383.
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