[Hasan]

مَا مِنَ الأَنْبِيَاءِ نَبِيٌّ إِلاَّ أُعْطِيَ مَا مِثْلُهُ آمَنَ عَلَيْهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُ وَحْيًا أَوْحَاهُ اللَّهُ إِلَىَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ

2. The Prophet Muhammad (s.a.w) said, “Every Prophet was given miracles because of which people believed, but what I have been given is Divine Inspiration which Allah has revealed to me. So I hope that my followers will outnumber the followers of the other Prophets on the Day of Resurrection.” Source: Bukhari no. 4981, Muslim no. 152 – [Sahih]

إِنَّ اللَّهَ يَرْفَعُ بِهَذَا الْكِتَابِأَقْوَامًا وَيَضَعُ بِهِ آخَرِينَ

The Prophet Muhammad (s.a.w) said, “Indeed Allah, through this Book, raises some peoples and lowers others.” Source: Muslim no. 996 – [Sahih]

Chapter: The Level of Prophethood

من قرأ القرآنَ فقد استدرج النُّبوَّةَ بين جنبَيْه غيرَ أنَّه لا يُوحَى إليه لا ينبغي لصاحبِ القرآنِ أن يجِدَ مع من وجَد ولا يجهلَ مع من جهِل وفي جوفهِ كلامُ اللهِ

3. The Prophet Muhammad (s.a.w) said, “Whoever recites the Qur’an secures knowledge of prophethood within his ribs [bosom], though Divine Revelation is not sent upon him. It does not befit one endowed with the Qur’an that he should be indignant with those in anger, nor should he indulge in any act of ignorance with those who are ignorant, while the Speech of Allah is there in his chest.” Source: Hakim, Targhib wa Tarhib no. 2/301 – [Sahih]

إنَّكم لا ترجِعون إلى اللهِ بشيءٍ أفضلَ ممَّا خرج منه يعني القرآنَ

The Prophet Muhammad (s.a.w) said, “You will not come back to Allah with anything better than that which came from Him, i.e. the Qur’an.” Source: Mastadrik al-Hakim no. 2077 – [Sahih]

Chapter: Most Precise and Accurate

إنَّ أصدقَ الحديثِ كتابُ اللَّهِ

4. The Prophet Muhammad (s.a.w) said, “The most accurate and truthful speech is the Book of Allah [swt]” Source: Nisa’i no. 1578 – [Sahih]

إِنَّمَا بعََثْتُكَ لأَبْتَلِيَكَ وَأَبْتَلِيَ بِكَ وَأَنْزَلْتُ عَلَيْكَ كِتَابًا لاَ يغَْسِلُهُ الْمَاءُ تَقْرَؤُهُ نَائِمًا وَيقَْظَانَ

The Prophet Muhammad (s.a.w) said, Allah [swt] said, “I have sent you [O Prophet] in order to put you to test and put those to test through you. And I sent the Book to you which cannot be washed away by water, so that you may recite it while in the state of wakefulness and sleep. Source: Hadith Qudsi, Muslim no. 2865a – [Sahih]

Chapter: The Qur’an is Pure and Undistorted

كَيْفَ تَسْأَلُونَ أَهْلَ الْكِتَابِ عَنْ كُتُبِهِمْ وَعِنْدَكُمْ كِتَابُ اللَّهِ أَقْرَبُ الْكُتُبِ عَهْدًا بِاللَّهِ، تَقْرَءُونَهُ مَحْضًا لمَْ يُشَبْ

Ibn Abbas said, “How can you ask the people of the Scriptures about their Books while you have Allah’s Book [the Qur’an] which is the most recent of the Books revealed by Allah, and you read it in its pure undistorted form?” Source: Bukhari no. 7522 – [Sahih]

Chapter: Reciting the Qur’an is a Light for You

عليكَ بتقوَى اللهِ ، فإنَّها جِماعُ كلِّ خيرٍ ، وعليكَ بالجهادِ في سبيلِ اللهِ ، فإنَّها رهبانيةُ المسلمينَ ، وعليكَ بذكرِ اللهِ وتلاوةِ كتابِهِ ، فإنَّهُ نورٌ لكَ في الأرضِ ، وذِكرٌ لكَ في السَّماءِ

The Prophet Muhammad (s.a.w) said, “It is imperative for you to have Taqwa [fear/consciousness of Allah] for this is the accumulation of all good. And upon you is Jihad in the path of Allah for it is the monasticism of the Muslims. [Finally]…upon you is the Remembrance of Allah and the recitation of His Book, for it is light for you on earth and [a means by which] you will be mentioned in the Heavens.”
Source: Targhib wa-Tarhib no. 4/24, Jami as-Sagheer no. 5495 – [Sahih]

Chapter: Having doubt in the Qur’an is Kufr

5. The Prophet Muhammad (s.a.w) said, “…Having doubt in the Qur’an is [kufr] disbelief….” Source: Abu Dawud no. 4603 – [Ha-san]

Chapter: The Qur’an – an Intercessor

The Prophet Muhammad (s.a.w) said, “Fasting and the Qur’an will intercede for the slave on the Day of Judgement. Fasting will say, ‘O My Lord! I prevented him from food and desires, so accept my intercession for him.’ And the Qur’an will say, ‘I prevented him from sleep during the night, so accept my intercession for him.’ ….thus they will intercede.” Source: Musnad Ahmad no. 6337 – [Sahih]

Chapter: The Qur’an as your Leader – guides you to Paradise. Placing behind your back leads to Hell

6. The Prophet Muhammad (s.a.w) said, “The Qur’an is an intercessor and it’s intercession is accepted and its plea is believed. Whoever makes it lead him – it leads him to Paradise and whomsoever places it behind him [the result will be] he is dragged to the Fire.” Source: Ibn Hibban no. 124, – [Sahih]

Chapter: The Qur’an is a Proof/Evidence in your Favour or against You

The Prophet Muhammad (s.a.w) said, “Cleanliness is half of faith and Alhamdulillah [Praise be to Allah] fills the scale, and Subhan Allah [Glory be to Allah] and Alhamdulillah [Praise be to Allah] fill up what is be-tween the heavens and the earth, and prayer is a light, and charity is proof [of one’s faith] and patience is a brightness and the Qur’an is a proof on your behalf or against you.”
Source: Muslim no. 223 – [Sahih]

Chapter: Ramadhan: The Month of Various Revelations

The Prophet Muhammad (s.a.w) said, “The Suhuf [scrolls] of Ibrahim were revealed on the 1st night of Ramadhan. The Torah was revealed on the 6th of Ramadhan. The Injeel [Gopel] was revealed on the 13th of Ramadhan. The Zabur on the 18th of Ramadhan. And the Qur’an on the 24th of Ramadhan”
Source: Jami as-Sagheer, Suyuti no. 2734 – [Hasan] Chapter: The Best amongst the Muslims

7. The Prophet Muhammad (s.a.w) said, “The best of you are those who learn the Qur’an and teach it”
Source: Bukhari no. 5027, Tirmidhee no. 2909 – [Sahih]

8. The Prophet Muhammad (s.a.w) said, “Allah has His own people among mankind.” They said: “O Messenger of Allah, who are they?” He said: “The people of the Qur’an, the people of Allah and those who are closest to Him'” Source: Ibn Majah no. 215 – [Hasan]

Jabir ibn Abdullah said, “Allah’s Messenger shrouded every two martyrs of Uhud in one piece of cloth and then he would ask, “Which of them knew more Qur’an?” When one of them was pointed out he would put him first in the grave” Source: Bukhari no. 1347 – [Sahih]

Abdullah ibn Masood said, “The bearer of the Qur’an should be known by his night when the people are sleeping; by his day when people are awake; by his sadness when people are joyous; by his weeping when people are laughing.” Source: Nawawi in Tibyan al-Adab fi Hamalatul Qur’an

The Prophet Muhammad (s.a.w) said, “If anyone prays at night reciting regularly ten verses, he will not be recorded among the negligent [ghafileen]; if anyone prays at night and recites a hundred verses, he will be recorded among those who are devout [qaniteen] to Allah; and if any-one prays at night reciting one thousand verses, he will be receive an immeasurable amount of reward.” Source: Abu Dawud no. 1398 – [Sahih]

Chapter: Amongst all the Creation – Whose Faith is most astounding?

9. The Messenger of Allah said, “Whose Faith [Iman] amongst the various creations astounds you?” They [the Companions] said, “The Angels” He said, “The Angels – Why would they not Faith [when they are with their Lord]” They [then] said, “The Prophets” He said, “The Prophets receive revelation so how would they not believe?” They [then] said, “[Us] the Companions” He said, “The Companions whom are with the Prophets – so how would they not believe? – However the Faith of people which is amazing and astounding is those who come after you who find Books which has written in them revelation [the Qur’an] – and hence they believe in it and obey and follow it – they are the ones whose Faith is [truly] astounding.” Source: Bazzar no. 3/318, Silsilah Ahadeeth as-Saheehah no. 3215 – [Sahih]

Chapter: Legislation/Judgement belongs to Allah

10. The Messenger of Allah sent Mu’adh to Yemen, so He said: “How will you judge?” He said: “I will judge according to what is in Allah’s Book.” He said, “If it is not in Allah’s Book?” He said: “Then with the Sunnah of the Messenger of Allah “He said: “If it is not in the Sunnah of Messenger of Allah ?” He said: “I will endeavour to make Ijtihad [exert effort to make the correct judgement].” He said: “All praise is due to Allah, the One Who made the messenger of the Messenger of Allah suitable.” Source: Tirmidhee no. 1327

Chapter: In-fighting when Leaders do not Rule by the Qur’an

The Messenger of Allah said, “O Muhajirun, there are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: Immorality never appears among a people to such an ex-tent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. They do not withhold the Zakah of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them. They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to over-power them and take some of what is in their hands. Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.” Source: Ibn Majah no. 4019 – [Sahih]

Chapter: Importance of Studying and Teaching the Qur’an

11. The Prophet Muhammad (s.a.w) said, “This Qur’an is the Banquet of Allah. Learn as much as you can from His banquet. This Qur’an is the Rope of Allah, and it is the clear Light and [the effective and beneficial] Healing. It is a protection for the one who clings to it and a rescue for the one who follows it. It is not crooked and so puts things straight. It does not deviate so as to be blamed. Its wonders do not cease. It does not wear out with much repetition. So recite it for Allah will reward you for the recitation of every letter….” [Also Abdullah ibn Masud said, ‘This Qur’an is the Banquet of Allah. Whoever enters it is safe.’] Source: Hakim no. 1/555, Darimi – [Sahih]

Qurtubi in his introduction to his tafsir quotes an explanation to this hadeeth as, ‘[the Banquet] is a metaphor. The Qur’an is likened to something Allah has prepared for people. They have good and benefits in it. Then He has invited them to it”

12. The Prophet Muhammad (s.a.w) said, “…A group of people do not gather in a house amongst the Houses of Allah [i.e. Masjid] reciting the Book of Allah and studying it between themselves – except that tranquillity descends upon them, they are enveloped by mercy and surrounded by the angels – and Allah mentions them with those with Him. [i.e. the higher angels] Source: Muslim no. 9/1023, Abu Dawud no. 1455 – [Sahih]

Qurtubi quotes a saying in his tafsir, “The metaphor of those who recite the Qur’an without knowing its tafsir [explanation] is that of some people to whom a letter comes from their king at night when they have no lamp. They are alarmed, not knowing what the letter contains. The metaphor of the one who knows the tafsir [explanation] is that of a man who brings them a lamp so that they can read what the letter says.”

The Prophet Muhammad (s.a.w) said, “Whoever teaches one verse of the Book of Allah Al-mighty, he will be rewarded [every time] it is recited.” Source: Silsilah Ahadeeth as-Saheehah no. 1335 – [Sahih]

Chapter: Parents Honoured due to a Child’s Relationship with the Qur’an

13. The Prophet Muhammad (s.a.w) said, “Whoever recited the Qur’an, studied it, and acted according to what it contains; on the Day of Judgment his parents will be dressed with a crown of light, its brightness is like that of the sun. And his parents will be adorned with two bracelets, of which the whole world is not equivalent to them [in worth]. So they will say, ‘Why are we being adorned with these?’ It will be said, ‘This is because of your child taking [the recitation, teaching and acting upon] the Qur’an.” Source: Hakim, Targhib wa Tarhib – [Sahih]

Chapter: A Warning Not to Learn the Qur’an From…

14. The Prophet Muhammad (s.a.w) said, “Learn [study] the Qur’an, and ask Allah [swt] to grant you Paradise by it, before when there comes people who learn it and ask by it, the worldy pleasures. Indeed, the Qur’an is learnt by three types of people:

– A man who shows off by it
– A man who eats by it [money, dunyah] – A man who recites it for the sake of Allah [swt].”

Source: Baihaqi, Shu’b al-Iman no. 2405 – [Sahih]

15. The Prophet Muhammad (s.a.w) said, “Read the Qur’an and act by it. And do not abandon it, do not exceed its limits, do not eat with it [i.e. money] and do not seek more by using it.” Source: Variation quoted by Nawawi in Tibyan, Sahih al-Jami no. 1168 – [Sahih]

Chapter: A Warning to those who Misuse the Qur’an and have an Incorrect/Corrupt Intention

16. The Prophet Muhammad (s.a.w) said, “[on the Day of Judgement]…and a man who acquired knowledge and taught others, and read Qur’an. He will be brought, and Allah will re-mind him of His blessings, and he will acknowledge them. He [swt] will say, ‘What did you do with them?’ He will say, ‘I acquired knowledge and taught others, and read the Qur’an for Your sake.’ He [swt] will say, ‘You are lying. You acquired knowledge so that it would be said that you were a scholar; and you read Qur’an so that it would be said that you were a Reciter, and it was said.’ Then He will order that he be dragged on his face and thrown into the Fire.” Source: Muslim no. 1905a – [Sahih]

Chapter: A Warning to those who interpret the Qur’an Insincerely – without Knowledge and merely following their personal views

17. The Prophet Muhammad (s.a.w) said, “Whoever says [something] about the Qur’an without knowledge, then let him take his seat in the Fire.” Source: Tirmidhee no. 2950 – [Ha-san]

The Prophet Muhammad (s.a.w) said, “And whoever says [some-thing] about the Qur’an according to his [own] opinion, then let him take his seat in the Fire.” Source: Tirmidhee no. 2951 – [Ha-san]

Chapter: Argumentation

The Prophet Muhammad (s.a.w) said, “Do not argue in the Qur’an [meaning do not op-pose/argue against what the Qur’an says] for in this arguing is Disbelief”
Source: Jami as-Sagheer no. 9739 – [Sahih]

The Prophet Muhammad (s.a.w) said, “Do not argue using the Qur’an [i.e. in a dispute with one another]. [The negative result would be] you would deny the Book of Allah by using [one ayat] against another [ayat]. I swear by Allah indeed the Believer if he is argued against with the Qur’an he [out of respect] will loose [not continue the argument]…indeed the hypocrite, if he argues using the Qur’an, he will win [the argument because the Believer will not argue back] Source: Silsilah Ahadeeth as-Saheehah no. 3447 – [Sahih]

The Prophet Muhammad (s.a.w) said, “Indeed what I fear most for you all is that a man recites the Qur’an until you can see the effects on his face [enlightened] and he will be like a shield for Islam by the permission of Allah, then he detaches himself [from the Qur’an], he ‘threw’ it behind himself and he rushed upon his neighbour with the sword and he will accuse him of Shirk [polytheism]”
One of the companions said “O Prophet of Allah which of them will be the polytheist, the accuser or the one accused? He said, “The accuser.” Source: Ibn Hibban no. 81 – [Sahih]

Chapter: Taddabbur [Pondering] on the Deep Meanings of the Qur’an

Hasan al-Basri [one of the Tabi’een] said, “There was not revealed a [single] Ayat from the Qur’an except that it has a Dhahir [an apparent] and Batin [inner] and every letter has a value [measure] – and for every value is an ending.” Source: Baghawi, Sharh us Sunnah no. 1/214

Abdullah ibn Masood, the Companion, said, “When you intend to acquire knowledge, deeply study the Qur’an for in it lies the [principles] of knowledge of the ancients and future generations.”
Source: Ghazali, Kitab Adab Tilawat ul Qur’an

Hasan ibn Ali said, “The people before you considered the Qur’an to be correspondence from their Lord, so they would ponder it by night and perform it by day.” Source: Nawawi, Tibyan fi Adab Hamalatul Qur’an

Aishah said, “The Prophet spent the night [in prayer] with [a single verse] Ayah from the Qur’an.” Source: Tirmidhee no. 448 – [Sahih]

Chapter: Etiquettes and Virtues of Reciting the Qur’an

18. The Prophet Muhammad (s.a.w) said, “Allah listens more attentively to a man with a beautiful voice who recites Qur’an out loud than the master of a singing slave-girl listens to his slave.” Source: Ibn Majah no. 1340, Ibn Hibban no. 754 – [Sahih – according to Ibn Hibban, Suyuti and Ibn Taymiyah]

19. The Prophet Muhammad (s.a.w) said, “Beautify the Qur’an with your voices for indeed the nice voice in-creases the beauty of the Qur’an” Source: Baihaqi – Shu’bul Iman no. 2/868 – [Sahih]

20. The Prophet Muhammad (s.a.w) said, “Whoever recites a letter from Allah’s Book, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter.” Source: Tirmidhee no. 2910 – [Ha-san]

The Prophet Muhammad (s.a.w) said, “The one who does not recite the Qur’an in a melodious manner is not from us” Source: Bukhari no. 7527 – [Sahih]

21. The Prophet Muhammad (s.a.w) said, “…Recite the Qur’an in [your houses]. For the inhabit-ants of the heavens see them like people on earth see the stars.” Source: Syar Alam an-Nubalah, Dhahabi no. 8/29, Silsilah Ahadeeth as-Saheehah no. 3112 – [Sahih]

22. The Prophet Muhammad (s.a.w) said, “Purify [clean] your mouths with the siwak [tooth-stick] for indeed it [the mouth] is the pathway of the Qur’an.” Source: Baihaqi – Shu’bul Iman no. 2/862 – [Sahih]

The Prophet Muhammad (s.a.w) said, “The one who recites the Qur’an loudly is like one who gives charity openly, and the one who recites the Qur’an silently is like the one who gives charity in secret.” Source: an-Nisa’i no. 1663, – [Hasan]

23. The Prophet Muhammad (s.a.w) said, “Indeed the best of people who recite is one whom when you hear his recitation you can see that he Fears Allah.” Source: Hiyatul Awliyah no. 4/21 – [Sahih]

The Prophet Muhammad (s.a.w) said, “The parable of the believer who recites the Qur’an is that of a sweet citrus fruit, its fragrance is nice and its taste is nice. The parable of the believer who does not recite the Qur’an is that of a date, it has no smell but its taste is sweet. The parable of the hypocrite who recites the Qur’an is that of basil, its fragrance is nice but its taste is bitter. The parable of the hypocrite who does not recite the Qur’an is that of the colocynth [bitter desert fruit], its smell is better and its taste is bitter.” Source: Tirmidhee no. 2865 – [Sahih]

The Prophet Muhammad (s.a.w) said, “And recite the Qur’an in the early dawn. Verily the recitation of the Qur’an in the early dawn is ever witnessed [17:78].” The Prophet said, “It is witnessed by the angels of the night and the angels of the day.” Source: Tirmidhee no. 3135 – [Sahih]

24. Abdullah ibn Amr says, Allah’s Messenger said to me, “Recite the whole Qur’an in a month.” I said, “But I have the power [to do more than that].” Allah’s Messenger said, “Then finish the recitation of the Qur’an in seven days, and do not finish it in less than this period.” Source: Bukhari no. 5054 – [Sahih]

The Prophet Muhammad (s.a.w) said, “Envy is not justified but in case of two persons only: one who, having been given [knowledge of] the Qur’an by Allah, recites it during the night and day [and also acts upon it] and a man who, having been given wealth by God, spends it during the night and the day [for the welfare of others seeking the pleasure of their Lord].” Source: Muslim no. 815a – [Sahih]

Chapter: Disturbing others whilst reciting the Qur’an

25. The Prophet Muhammad (s.a.w) said, “When someone is in Salah [prayer] then they are in deep conversation with their Lord Almighty so you should see if anyone is engaged in this deep conversation with their Lord [i.e. Salah] and do not make your voices loud one over the other in your recitation [of the Qur’an].” Source: Musnad Ahmad no. 7/188 – – [Hasan]

Chapter: The Prophet Muhammad (s.a.w)’s Relationship with the Qur’an

26. Bar’a said, “I heard the Prophet reciting Surat at-Tin waz Zaitun [95: By the Fig and the Olive] in the Isha prayer and I have never heard anybody with a better voice or recitation than his.” Source: Bukhari no. 7546 – [Sahih]

In describing the Prophet’s recitation of the Qur’an, one of the companions said, “He [the Prophet] would extend his voice appropriately and clearly [every letter would be pronounced properly] – [Abu Dawud no. 1465 – [Sahih]

The Prophet Muhammad (s.a.w) said, “Allah does not listen so attentively to anything as He listens to the recitation of the Qur’an by a Prophet who re-cites it well with a melodious and audible voice.” Source: Muslim no. 793b – [Sahih]

27. “One of the Companions said, “I saw the Messenger of Allah and he was praying – his chest sounded like boiling water due to [him] crying.” Source: Ibn Hibban no. 753 – [Sahih]

28. Abdullah ibn Masud said, “The Messenger of Allah asked me to recite the Qur’an.” He said “Messenger of Allah, [how] should I recite to you whereas it has been sent down to you? He [the Prophet] said, “I desire to hear it from some-one else.” “So I recited Surat an-Nisa [4] till I reached the verse: “How then shall it be when We shall bring from every people a witness and bring you against them as a witness?” [4:41]. I lifted my head or a person touched me in my side, and so I lifted my head and saw his tears falling [from the Prophet’s eyes]. Source: Muslim no. 800a – [Sahih]

Chapter: The Prophetic Character

29. Someone asked Aishah, Mother of the Believers, “Tell me about the character of the Messenger of Allah “ She said, “Do you not read the Qur’an?” I said: “Yes.” Upon this she said: “The character of the Messenger of Allah was the Qur’an. ”He said: “I felt inclined to get up and not ask anything [further] till death [due to the answer being so profound]” Source: Muslim no. 746a, an-Nisa’i no. 1601, – [Sahih]

Chapter: Virtue of the Memorizers [hufadh] of the Qur’an

30. The Prophet Muhammad (s.a.w) said, “It shall be said to the Companion of the Qur’an, ‘Recite [of what you have memorized] and rise up, recite [melodiously] as you would recite in the world. For indeed your rank shall be at the last Ayah [verse] you recite.” Source: Tirmidhee no. 2914 – [Ha-san]

The Prophet Muhammad (s.a.w) said, “The one who learns the Qur’an is like the owner of a hobbled camel. If he pays attention to it, he will keep it, but if he releases it, it will go away.” Source: Bukhari no. 5031 – [Sahih]

31. The Prophet Muhammad (s.a.w) said, “It is a bad thing that some of you say, ‘I have forgotten such-and-such verse of the Qur’an,’ for indeed, he has been caused [by Allah] to forget it. So you must keep on reciting the Qur’an because it escapes from the hearts of men faster than camel do.” Source: Bukhari no. 5032 – [Sahih]

Abdullah ibn Masood, the Companion said, “It was difficult for us to memorise the words of the Qur’an but easy for us to act by them. After us will be people for whom it is easy to memorise the Qur’an, but hard to act by it.”

Chapter: Not using Memorized Ayat in the Prayer causes forgetfulness

32. The Prophet Muhammad (s.a.w) said, “When the Companion of the Qur’an performs Salah, re-citing it by night and day, he retains it and if he doesn’t [use it in] Salah he forgets.” Source: Silsilah Ahadeeth as-Saheehah no. 597 – [Sahih]

Chapter: Holding on to the Qur’an – Never go Astray

33. The Prophet Muhammad (s.a.w) said, “…And I have left you two heavy [important issues]: The first of them is the Book of Allah. In it is the Guidance and the Light. Whoever holds firmly to it and takes from it he [then] is upon the Guidance. Whoever errs with respect to it goes astray. So take from the Book of Allah Almighty and hold firmly to it. [the second thing] is Ahl – Bayti [My Family – included wives, children, son-in law etc] I remind you by Allah with regard to My Family, I re-mind you by Allah with regard to My Family. Source: Muslim, Ryadh as-Saliheen no. 346, – [Sahih]

34. The Prophet Muhammad (s.a.w) said, “I leave be-hind for you, that by which if you stick firmly to you will never go astray, the Book of Allah and the Sunnah of His Prophet.” Source: Targhib wa Tarhib 1/61 [Sahih]

35. The Prophet Muhammad (s.a.w) said, “Indeed this Qur’an is a rope – one end of it is in the Hand of Allah and the other end is in your hands. So hold firmly to it [the result would be] that you would never go astray and never be destroyed [no matter what the circumstance].” Source: Ibn Hibban no. 122 – [Sa-hih]

Chapter: The role of the Qur’an in times of Fitnah [tribulation] and confusion

36. Ali said I heard the Messenger of Allah says, ‘Fit-nah will certainly come.’ I asked what is the way out O Messenger of Allah? He replied, ‘The Book of Allah [swt] is the way, for it contains in-formation of what happened before you, news of what will come after you and a decision regarding matters that will occur among you….It is deciscive [fasl] and not a joke [hazl]. Whoever leaves leaves it, is a tyrant and Allah [swt] will break him, and if anyone seeks guidance else-where [other than the Qur’an] Allah will lead him astray. It is the rope of Allah [swt], the wise reminder, the straight path, whims would not deviate it nor the tongue become confused, and the scholars cannot be fully satisfied [i.e. still more to explore]. It is not worn down by repetition nor do its wonders ever cease……He who quotes it speaks the truth, he who acts according to it is rewarded, he who judges ac-cording to it is just, and he who invites people to it [i.e. the Qur’an] is [himself] guided to the Straight Path….’ Source: Tirmidhee no. 2906 [Da’eef – the chain is weak but the meaning is Saheeh –scholars comment that this is more likely the statement of Ali and not the Prophet]

Chapter: A Time will come when People will loose the Understanding of the Qur’an

37. On the authority of Ziyad ibn Lubayd the Prophet said, ‘….and knowledge will go [or disappear].’ He said, ‘O Messenger of Allah how will knowledge leave [disappear] whilst we read the Qur’an and our children read the Qur’an and they will make their children read it till the Day of Judgement.’ He said, ‘May your Mother loose you I thought your one of the men of understanding of Madinah. Don’t you see these Jews and Christians reading their Torah and Gospel but they don’t practice anything of it.’ Source: Ibn Majah no. 4048 – [Sahih]

38. The Prophet Muhammad (s.a.w) said, “There will come a time on the people when there will remain nothing of the Islam except its [ism] name and nothing will remain of the Qur’an except its [rasm] outward form. Their masjids will be full of people/very well built but will be empty of guidance. Their scholars will be the most evil under the heavens; from them [fitnah] turmoil will emanate from them and to them will it re-turn.” Source: Baihaqi, Shu’bul Iman no. 2/788

Narrated Abdullah, that he heard a man reciting a Qur’anic Verse which he had heard the Prophet reciting in a different way. So he took that man to the Prophet [and told him the story]. The Prophet said, “Both of you are reciting in a correct way, so carry on reciting.” The Prophet further added, “The nations which were before you were destroyed [by Allah] be-cause they differed.” Source: Bukhari no. 5062 – [Sahih]

39. The Prophet Muhammad (s.a.w) said, “When you adorn [deco-rate] your Masajid and ornament your Qur’an, then you will perish.” Source: Jami as-Saghir no. 658 – [Hasan]

40. The Prophet Muhammad (s.a.w) said, “The majority of the Hypocrites of this Ummah [Muslims] will be its readers [i.e. those who read the Qur’an and not act according to it].” Source: Musnad Ahmad no. 10/123 – [Sahih]

Supplication Which Should Be Read After Reciting the Noble Qur’an

أَللّهُمَّ إِنِّي قَدْ قَرَأْتُ ما قَضَيْتَ مِنْ كِتابِكَ الَّذِي أَنْزَلْتَهُ عَلى نَبِيِّكَ صَلَواتُكَ عَلَيْهِ وَ آلِهِ فَلَكَ الْحَمْدُ رَبَّنا. أَللّهُمَّ اجْعَلْهُ مَنْ يَحِِلُّ حَلالَهُ وَ يُحَرِّمُ حَرامَهُ وَ يُؤْمِنُ بِمُحْكَمِهِ وَ مُتَشابِهِهِ وَاجْعَلْهُ لِي أُنْساً فِي قَبْرِي وَ أُنْساً فِي حَشْرِي وَاجْعَلْهُ مِمَّنْ يَرْقى بِكُلِّ آيَةٍ قَرَأَها دَرَجَةً فِي أَعْلا عِلِّيِّينَ بِرَحْمَتِكَ يا أَرْحَمَ الرّاحِمِينَ.

O’ Allah! Surely I have recited that which You have decreed for me to recite from Your Book which You sent upon Your Prophet, may Your prayers be upon him and his family so then (all) praise belongs to You, our Lord. O’ Allah! Place it (the Qur’an) amongst those people who keep permitted that which You have made permissible, and who forbid that which You have made forbidden and who believe in the clear and apparent verses and the ambiguous verses and make it (the Qur’an) an instrument of love in our grave and an instrument of love when we are raised up and raise the person who recites the verses, a stage from the highest of the high, through Your Mercy, O’ You who are the most Merciful of those who are able to show mercy.

[1] Hadith One

Al-Tirmidhi narrated from Ibn `Abbas – Allah be well-pleased with both of them! – that he said:

“I was [riding] behind the Prophet one day and he said to me: ‘O my boy! I shall teach you certain words. Keep Allah [with you], and He shall keep you. Keep Allah [with you], and you shall find Him facing you. If you ask for something, ask Allah. If you seek help, seek it from Allah. Know with certainty that if the entire Community gather together to support you, they can benefit you nothing except in what Allah has foreordained for you; and if they gather together in order to harm you, they can harm you in nothing except in what Allah has foreordained against you. The quills have been raised and the records are dry.'”

Imam Ahmad added in his narration: “Seek to know Allah in the time of prosperity and He shall know you in the time of affliction. Know that perseverance in the face of what you hate is an immense good, that help lies with patience, deliverance with trial, and with hardship goes ease.”

Narrated from Ibn `Abbas by Ahmad in his Musnad with a sound chain.

[2] Hadith Two

Al-Tirmidhi narrated from Ibn `Umar – Allah be well-pleased with both of them! – that he said: “Allah’s Messenger held my shoulders1 and said: ‘Be in the world as if you were either a stranger or a traveller, and count yourself as one of those who lie in their graves.'”

Al-Nasa’i’s and Ahmad’s narrations have the following addition at the beginning of the hadith: “Worship Allah as if you see Him.”

Al-Tirmidhi’s wording has “held part of my body,” but the shaykh used the wording of al-Bukhari. The latter narrated the hadith without the clause “and count yourself as one of those who lie in their graves.”

Narrated by al-Bukhari as mentioned, al-Tirmidhi, Ibn Majah, Ahmad

[3] Hadith Three

Ibn Majah narrated from Sahl ibn Sa`d al-Sa`idi — Allah be well-pleased with him — that he said: “A man came to the Prophet and said: ‘O Messenger of Allah, show me a deed which, if I perform it, Allah will love me, and people will love me.’ The Prophet replied: ‘Renounce the world and Allah will love you, and renounce what lies in the hands of people and they will love you.'”1

Also narrated by al-Tabarani in al-Kabir …

[4] Hadith Four

Narrated from Sa’d ibn Abi Waqqas raDiy-Allahu-anhu: A man came to the Prophet and said: “O Messenger of Allah, advise me!” He replied: “Expect nothing from what people possess. Beware of greed, for it is immediate poverty. Perform your prayer as one departing. Beware of what one apologizes for.”1

Narrated by al-Hakim (4:326) who declared it sahiih,…

[5] Hadith Five

It is narrated from Abu Hurayra – Allah be well-pleased with him — that the Prophet said: “Hasten to good deeds before seven [deadlines]! Are you waiting for poverty to make you oblivious? Or wealth to turn you into an oppressor? Or debilitating illness? Or hoary senility? Or sudden death? Or the Antichrist – what a loathsome wait! Or the Hour [of Resurrection]? Indeed, the Hour is hardest to bear and most bitter!”

Al-Tirmidhi narrated it and declared it hasan, while al-Hakim declared its chain sahih as stated in al-Mundhiri’s Targhib and in Fayd al-Qadir.

Al-Tirmidhi declared it hasan gharib….

[6] Hadith Six

It is narrated from Hudhayfa — Allah be well-pleased with him — that he said: Allah’s Messenger said: “Do not be conformers who say: ‘If people do good we shall do good, and if they do wrong we shall do wrong.’ Rather, make yourselves ready to do good if people do good, and, if they do wrong, not to do wrong.”

Al-Tirmidhi narrated it and declared it hasan, as stated in al-Targhib and elsewhere.

Al-Tirmidhi declared it hasan gharib. It is narrated by al-Bukhari in al-Tarikh al-Kabir (4:367 #3169) with the wording: “Do not be conformers who turn with every wind.”

[7] Hadith Seven

It is narrated from Ibn Mas’ud – Allah be well-pleased with him — that he said: “Allah’s Messenger said: ‘You must be truthful! Verily, truth leads to righteousness, and righteousness leads to Paradise. One is ever truthful and pursues truthfulness until he is recorded, in Allah’s presence, as most-truthful-and-trustful (siddiq). Beware of lying! Verily, lying leads to depravity, and depravity leads to Hellfire. One constantly lie and pursues falsehood until he is recorded, in Allah’s presence, as a liar.'”

The above is narrated by al-Bukhari, Muslim, Abu Dawud, and al-Tirmidhi, who declared it sahih – the above is the latter’s wording – as mentioned in al-Targhib and elsewhere.

[8] Hadith Eight

It is narrated from Ibn Mas’ud – Allah be well-pleased with him — that he said: “A man came to the Allah’s Messenger and said: ‘O Messenger of Allah! What do you think about a person who loves a people but did not join them?’ That is: He was not able to do what they do.

The Prophet said: ‘Each is with those he loves.'” Bukhari and Muslim narrated it.

[Abu Dawud] also narrated from Anas – Allah be well-pleased with him — that he said: “I saw the Companions of Allah’s Messenger rejoice for something more than any other thing for which I ever saw them rejoice: A man said: ‘O Messenger of Allah! What if someone loves someone else for his excellent deeds, but does not do as he does?’2

The Prophet said: ‘Each is with those he loves.'” See al-Mundhiri’s al-Targhib.

[9] Hadith Nine

It is narrated from Abu Hurayra – Allah be well-pleased with him — that he said: “The Prophet said: ‘Beware of harboring suspicion, for suspicion is the most deceitful discourse of all. Neither search out nor spy on others. Do not contend with one another, nor envy one another, nor harbor hostility nor enmity for one another. Rather – O Allah’s servants! – be brethren as Allah commanded you.

‘The Muslim is brother to the Muslim. He does not wrong him. He does not humiliate him. He does not demean him. Godwariness is right here! Godwariness is right here! Godwariness is right here!’ – he pointed to his chest three times. ‘It is evil enough that one should demean his Muslim brother. All of the Muslim is sacred to the Muslim: his life, his property, and his honor.'”

Muslim’s narration adds: “Verily, Allah Almighty does not look at your appearances and your possessions; but He looks at your hearts and your deeds.”

The hadith master al-Mundhiri said: “Malik, al-Bukhari, Muslim, Abu Dawud, and al-Tirmidhi narrated it. The wording above is Muslim’s, and it is the most inclusive narration.” He means the latter in the sense of collating all of them together, as becomes clear after examining the narration in Sahih Muslim.

[10] Hadith Ten

Muslim narrated from Abu Hurayra – Allah be well-pleased with him — that he said: “Allah’s Messenger said: ‘The strong believer is better and more beloved to Allah than the weak one, but in each of them there is great goodness. Be full of concern over what benefits you. Seek Allah’s help and do not get frustrated. If something bad happens to you, do not say: if only I had done such and such, then such and such would have happened. Say: Allah foreordained it to take place, and whatever Allah wishes, He does. For ‘if only’ begins Satan’s work.”

[11] Hadith Eleven

It is narrated from Mu’adh – Allah be well-pleased with him — that Allah’s Messenger said: “Be wary of Allah wherever you are. Follow up your wrongdoing with a good deed which shall erase it. Treat people with great kindness.”

Al-Tirmidhi narrated it and said it is hasan sahih.

Al-Tabarani also narrated, with a chain from Abu Salama whose narrators are trustworthy, from Mu’adh – Allah be well-pleased with him: “I said: ‘O Messenger of Allah, advise me.’ He replied: ‘Worship Allah as if you see Him. Count yourself among the dead. Remember Allah at every rock and every tree. If you did wrong, then do good next to it; secret for secret, open deed for open deed.'”

The above wording is that of al-Targhib. The author said: “Abu Salama did not actually meet Mu’adh.”2

Al-Tirmidhi narrated it from Abu Dharr…

[12] Hadith Twelve

The Prophet’s Recommendation of Filial Piety and Modesty in the Custody of One’s Eyes

It is narrated from Ibn ‘Umar – may Allah be well-pleased with both of them – that the Prophet said: “Keep filial piety with your parents so that your children shall keep filial piety with you, and practice virtue so that your womenfolk shall be virtuous.”

[13] Hadith Thirteen

It is narrated from Abu Hurayra – Allah be well-pleased with him: “I heard Allah’s Messenger say: ‘Seven shall be those whom Allah grants shade the day that there shall be no shade except His:

• The equitable leader;
• A young man who grew up worshipping Allah — Almighty and Exalted –;
• A man whose heart is attached to the mosques;
• Two men who loved one another for Allah’s sake, meeting for that
reason and parting for that reason;
• A man who was invited by a woman of distinction and beauty
but said to her: Verily I fear Allah — Almighty and Exalted –;
• A man who gave in charity but kept it secret so that his left hand did not
know what his right hand expended;
• A man who remembered Allah in seclusion, whereupon his eyes wept.'”

Narrated by the Two Shaykhs [Bukhari and Muslim] and others. The Prophet mentioned in many of his hadiths a vast array of those whom Allah shall place in His shade. One of the scholars of hadith gathered those narrations in a monograph, and the reader can look them up there.1

[14] Hadith Fourteen

It is narrated from Abu Hurayra — Allah be well-pleased with him — that he heard Allah’s Messenger say: “Verily Allah’s servant may utter a word without first bringing it to light [whether it is a good or a bad word], and because of it will stumble into the Fire a distance greater than what lies between East and West.” The Two Shaykhs narrated it.

Al-Tirmidhi narrated it in the following wording: “Verily a man shall utter a word he deems innocuous, and fall headlong for it a distance of seventy years.”

Al-Hakim narrated it in the following wording: “Verily a man shall utter a word which he thinks of little consequence, and fall headlong for it into the Fire a distance of seventy years.”

Al-Bayhaqi narrated it in the following wording: “Verily Allah’s servant shall say a word and not mean to say it except to make his gathering laugh – and fall headlong for it a distance greater than what lies between the heaven and the earth. Verily a man shall fall, because of his tongue, harder than he could ever fall from his feet.”

Abu al-Shaykh also narrated with a fair chain from Anas – Allah be well-pleased with him — that Allah’s Messenger said: “Lo! Verily a man among you may speak a word so as to make the people laugh, and because of it plummet farther than the heaven. Lo! Verily a man among you may speak a word so as to make his friends laugh, and Allah Almighty and Exalted shall become angry with him because of that word, and not accept anything from him, until He enters him into the Fire.”

[15] Hadith Fifteen

It is narrated from Abu Kabsha al-Anmari — Allah be well-pleased with him — that he heard the Prophet say: “I shall swear an oath to three things. I shall tell you what these three things are, so remember this well:

[1.] No property is ever diminished by the giving of charity.

[2.] No servant [of Allah] is ever unjustly mistreated and yet bears it patiently, except Allah shall increase him in good reputation.

[3.] No servant [of Allah] begins to solicit charity except Allah Almighty and Exalted initiates poverty for him.”

He also said: “I shall tell you something which you must remember well. The world belongs to one of four kinds exclusively:

[1.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed property and knowledge, by means of which he seeks to protect himself from His Lord’s displeasure and strengthen family ties, knowing that Allah Almighty and Exalted owns rights over that property and knowledge. This is truly the best of stations.

[2.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed knowledge but not property, who is truthful in his intention and says: ‘If I had property I would do the deeds of So-and-so.’ His status is according to his intention, and the reward of each of the two is exactly the same.

[3.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed property but not knowledge, who gropes aimlessly with his property without knowledge, not seeking to protect himself from His Lord’s displeasure with it, nor strengthening family ties with it, not recognizing that Allah Almighty and Exalted owns rights over that property. This is truly the worst of stations.

[4.] A servant [of Allah] upon whom Allah Almighty and Exalted bestowed neither property nor knowledge, who says: ‘If I had property, I would use it to do the [evil] deeds of So-and-so.’ His status is according to his intention, and the burden of each of the two is exactly the same.”

Narrated by al-Tirmidhi who declared it hasan sahih, and Ibn Majah.

[16] Hadith Sixteen

It is narrated from Abu Umama — Allah be well-pleased with him — that he said the Prophet said: “Good deeds protect one from a bad death. Charity given in secret extinguishes the Lord’s wrath. And upholding family ties increases one’s life.”

Another version adds: “Every good deed is a charity. The people who do good deeds are a charity. The people who do good in the world are the people of good in the hereafter. The people that do evil in the world are the people of evil in the hereafter. The first to enter Paradise will be the people who did good.”

[17] Hadith Seventeen

It is narrated from Anas — Allah be well-pleased with him — that he said the Prophet said: “None of you believes until I am more beloved to him than his father, his son, and all people.” This narration is agreed upon [i.e. narrated by Bukhari and Muslim].

[18] Hadith Eighteen

It is narrated from Anas — Allah be well-pleased with him — that the Prophet said: “There are three traits by which, if they are found in a person, that person shall obtain the sweetness of faith:

[1.] One to whom Allah and His Messenger are dearer than anyone else besides them;

[2.] who loves someone for no other reason than Allah’s sake;

[3.] and who loathes to return into unbelief after Allah has saved him from it as much as he would loathe to be thrown into a furnace[: That person shall obtain the sweetness of faith].

Another versions states: “There are three traits by which, if they are found in a person, that person shall obtain the sweetness and taste of faith:

[1.] One to whom Allah and His Messenger are dearer than anyone else besides them;

[2.] who loves in the way of Allah and hates in the way of Allah;

[3.] who would consider that the kindling of a great furnace and his falling into it are lovelier to him than to associate anything or anyone with Allah Almighty and Exalted. Narrated by the Two Shaykhs, al-Tirmidhi, and al-Nasa’i.

[19] Hadith Nineteen

It is narrated from Abu Hurayra that he said Allah’s Messenger said: “The rights of a Muslim over a Muslim are six.” He was asked: “And what are they, O Messenger of Allah?” He replied:

”[1.] When you meet a Muslim, greet him [with al-salamu ‘alaykum].[2.] When he invites you, respond to his invitation.[3.] When he seeks your faithful advice advise him faithfully.[4.] When he sneezes and glorifies Allah [by saying al-hamdu lillah] invoke Allah’s mercy upon him.[5.] When he falls sick visit him.[6.] When he dies follow his funeral.”

It was narrated by Muslim, while al-Bukhari narrates only five items.

[20] Hadith Twenty

It is narrated from al-Zubayr ibn al-‘Awamm that Allah’s Messenger said: “The disease of previous nations has crawled its way to you: envy and hatred. Hatred is the shearer (al-haliqa). It does no shear hair but it shears religion. By the One in Whose hand is Muhammad’s soul! You shall never enter Paradise until you believe, and you shall never believe until you love one another. Shall I inform you of something which, if you do it, you shall love one another?” They said: “Yes, O Messenger of Allah!” He said: “Spread salaams among yourselves.”

[21] Hadith Twenty-One

It is narrated from Abu Sa’id that Allah’s Messenger said: “Beware of sitting in the pathways.” They said: “O Messenger of Allah, We have necessities which we address in our gatherings.” He replied: “If you must have your gatherings, then give the road its right.” They said: “O Messenger of Allah, and what is the right of the road?” He said: ”

[1.] Lowering the gaze,[2.] Refraining from harm,[3.] Returning the salaam,[4.] Commanding good and forbidding evil.

It was narrated by the Two Shaykhs. It is also narrated by Abu Dawud whose narration adds: “And giving directions.” Al-Tabarani’s version adds: “And rescuing the one in sorrow.”

[22] Hadith Twenty-Two

It is narrated from Abu Hurayra that Allah’s Messenger said: “He who fears [for his profit] travels early in the night, and he who travels early in the night reaches home early. Lo! Truly Allah’s ( merchandise is dear. Lo! Truly Allah’s merchandise is Paradise.”

Al-Tirmidhi narrated it and said: hasan gharîb, also al-Hakim who declared it sahîh, and al-Dhahabi confirmed it.

[23] Hadith Twenty-Three

It is narrated from Abu Hurayra that he said Allah’s Messenger said:

“Whoever dispels one of the worldly cares of a believer, Allah (may His Majesty be exalted) shall dispel one of the cares of the Day of Judgment for him.

“Whoever shields a Muslim, Allah (may His Majesty be exalted) shall shield him in the world and the hereafter.

“Whoever facilitates something for someone in difficulty, Allah (may His Majesty be exalted) shall facilitate things for him in the world and the hereafter.

“Allah ever provides help to His servant as long as His servant is providing help to his brother.

“Whoever treads a path in which he pursues knowledge, Allah (may His Majesty be exalted) shall facilitate for him a path to Paradise.

“No people gather in one of Allah’s houses to recite Allah’s Book and study it together except tranquility descends upon them, mercy envelops them, angels surround them, and Allah (may His Majesty be exalted) mentions them among those who are with Him.

“And whoever is delayed by [scarcity of] deeds, his lineage shall in no way quicken him.”

Narrated by Muslim as well as al-Tirmidhi, Abu Dawud, Ibn Majah, Ahmad, and al-Darimi.

[24] Hadith Twenty-Four

It is reported from Abu Barza al-Aslami that Allah’s Messenger said: “The two feet of Allah’s servant shall not move one inch (lâ tazûl) on the Day of Judgment until that servant is asked about four things:

[1.] His life: to what purpose did he spend it?[2.] His knowledge: how did he put it into practice?[3.] His property: how did he acquire it and how did he spend it?[4.] His body: in doing what did he wear it out?”

Al-Tirmidhi narrated it and said it is hasan sahîh. [Also al-Darimi.]

Al-Bazzar, al-Bayhaqi, and al-Tabarani also narrated it with a sound chain – as stated in many places of al-Mundhiri’s al-Targhib wa al-Tarhib – [also al-Darimi] from Mu’adh ibn Jabal that he said Allah’s Messenger said: “The two feet of Allah’s servant shall not move one inch on the Day of Judgment until that servant is asked about four qualifications (khisâl):

[1.] His life: to what purpose did he spend it?[2.] His youth: in doing what did he wear it out?[3.] His property: from where did he earn it and how did he spend it?[4.] His knowledge: to what use did he put it?”

[25] Hadith Twenty-Five

It is reported from Jabir that he said: “When Allah’s Messenger gave a public address his eyes would redden, his voice go up, and his anger flare, as if he were haranguing an army. He would say:

To proceed: Truly the most truthful of all speech is Allah’s Book, and truly the best guidance is the guidance of Muhammad. The worst of all matters are newfangled matters. Every newfangled matter is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.

The Hour is about to come to you suddenly. I was sent together with the Hour like these [two fingers]. The Hour is coming to you in the morning, it is already touching you!

I am nearer to every believer than his own soul. Whoever leaves behind property, it belongs to his dependents. Whoever leaves behind a debt or destitute dependents, the debt is on me and so is the expense of his dependents. I am the protecting friend (walî) of the believers.”

It is narrated by Imam Ahmad, Muslim, al-Nasa’i, and Abu Dawud as stated in [al-Suyuti’s] al-Jami` al-Saghir wa Sharhihi al-Kabir.

[26] Hadith Twenty-Six

The Prophets (saws) Sermon in the First Jum`a He Prayed in al-Madina al-Munawwara;

Ibn Jarir al-Tabari said:

Yunus ibn `Abd al-A`la said: Ibn Wahb told us: From Sa`id ibn `Abd al-Rahman al-Jamhi: News reached the latter that in the Prophet’s khutba in the first Jum`a that he prayed in al-Madina MHMD, among the Banu Salim ibn `Amr ibn ‘Awf, he said:

“Praise and glory to Allah!
I praise and glorify Him,
I seek His help and forgiveness,
I seek His guidance,
I believe in Him and do not deny Him,
and I take as my enemy those who deny Him.

I bear witness that there is no God except Allah
alone without partner,
and that Muhammad is His worshipper and Messenger
whom He sent with right guidance and the true Religion,
with light and admonition,
after an interval of time without Messengers,
in which knowledge had waned,
misguidance had spread among people,
time had become short,
the Hour had dawned, and the end is near.

Whoever obeys Allah and His Prophet has followed right,
and whoever disobeys them has gone astray,
wasted his opportunity, and truly gone far into misguidance.

I call upon you to fear Allah!
Truly the best to which a Muslim can call another Muslim
is that he urges him to seek the hereafter
and command him to fear Allah.

Beware, therefore, when {Allah bids you beware of Him} (3:28).
There is no better faithful advice than this.
There is no better admonition than this.
Truly it is a safeguard (taqwâ) for anyone that heeds it
in true Godwariness (wajal) and devout fear.
Truly it is trusty help toward what you seek of the hereafter.

Whoever sets aright what lies between himself and Allah
in matters both private and public,
intending nothing thereby other than Allah’s countenance:
it will be for him a reminder in his worldly existence
and provision for him after death,
when a human being finds himself depending solely
upon the deeds he has sent forth,
and whatever else, he will long that there might be
a mighty space of distance between it and that (evil).
{Allah bids you beware of Him.
And Allah is full of pity for (His) bondmen} (3:30).

By the One Whose Word is true
and Who discharged His promise:
it shall not be otherwise than what I have described!
For He says – Exalted and Almighty:
{The sentence that comes from Me cannot be changed,
and I am in no wise a tyrant unto the slaves} (50:29).

Beware Allah in your worldly matters
as well as your otherworldly ones,
in secret and openly.
For whoever fears Allah, He shall absolve him of his evils
and grant him a great reward.
Whoever fears Allah has achieved a huge victory.
Truly fear of Allah protects one from what He detests.
It protects one from His punishment.
It protects one from His wrath.
Truly fear of Allah makes one illustrious
and raises one’s rank.

Take your share but do not fall short regarding Allah’s side.
Allah has taught you His book
and made plain for you the way to Him,
so as to make known (li ya`lama) those who are truthful
and to make known the liars.

Therefore, excel in goodness
just as Allah has excelled in goodness toward you.
Take His enemies for your enemies.
{And strive for Allah
with the endeavor which is His right.
He has chosen you }
{and has named you Muslims} (22:78)
{that he who perished might perish by a clear proof and he who survived might survive by a clear proof (8:42).

And {There is no strength save in Allah} (18:39)
so remember and mention Allah abundantly
and work for what comes after death!
Whoever sets aright what lies between himself and Allah,
Allah shall give him sufficiency
in what lies between himself and humankind.

That is because Allah pronounces judgment on mankind
while they do not pronounce judgment against Him;
and He owns rights over them
while they own no right over Him.

Allah is greatest!
And there is no change nor power
but with Allah the Exalted, the Almighty!”

The hadith master Ibn Kathir said: “This is how Ibn Jarir narrated it, and there is omission of the Companion (irsâl) in its chain of transmission.” Then he went on to say: “Al-Bayhaqi said: ‘Chapter of the First Sermon Delivered by Allah’s Messenger when he arrived in al-Madina.'” Then Ibn Kathir mentioned al-Bayhaqi’s chain to Abu Salama ibn `Abd al-Rahman ibn ‘Awf who said: “This was the first sermon delivered by Allah’s Messenger when he first took up residence in it. He glorified Allah and praised Him as becomes Him then he said:

To proceed: O people!
Send forth [good deeds] for your own sakes.
You know full well – by Allah! –
that one of you may be struck down (layus`aqanna)
whereupon he shall surely leave his sheep without shepherd.
Then his Lord shall surely say to him
– without any translator nor doorkeeper
between him and his Lord:
‘Did my Messenger not come to you
and convey [My message] to you?
Did I not provide you with property and favor you?
What, then, did you send forth for yourself?’
The servant will then look right and left
but he will not find anything.
He will look in front of him and see nothing but Hell-Fire.

Therefore, whoever among you is able
to protect his face from the Fire,
even with half a date, let him do so.
And if he does not find half a date,
then with a good word.
For through that good word his good deed
shall be repaid tenfold and up to seven hundredfold.

Peace be upon you and upon Allah’s Messenger,
and Allah’s mercy and His blessings.”

Then Allah’s Messenger spoke another time and said:

Truly the best discourse is Allah’s Book!
He has achieved success,
he in whose heart Allah adorned it,
entering him into Islam after unbelief,
whereupon he chose it above the speech of all mankind.
Truly it is the most beautiful speech and the most eloquent.

Love those whom Allah loves!
Love Allah with all your hearts!
Do not grow weary of Allah’s discourse and remembrance!
Let not your hearts harden against it!

For whoever chooses Allah and prefers Him,
He has named it His favored one among all deeds,
His favored one among all worshippers,
and the most becoming of all speech,
above all that mankind was ever given,
both the licit and the unlawul.

Therefore, worship Allah
and do not worship anything together with Him!
Fear Him as He ought to be feared!
Confirm to Allah whatever righteous word
you say with your mouths!
Love one another with Allah’s spirit among yourselves!

Truly Allah hates that His covenant be broken.

Peace upon you all, and Allah’s Mercy, and His blessings.

Narrated from Ibn `Abbas by Ahmad in his Musnad with a sound chain; al-Tirmidhi in his Sunan with two similar chains, and he graded it hasan sahîh; al-Bayhaqi in al-Asma` wa al-Sifat (1:188 #126) as part of his explanation of Allah’s attributes al-Dârr al-Nâfi` (“The Bringer of Harm and of Benefit”). Some versions mention the wording “and you shall find Him in front of you” (tajidhu amâmak), while al-Tirmidhi’s version has “and you shall find Him facing you” (tajidhu tujâhak). Ibn Rajab al-Hanbali cites it in his Jami` al-`Ulum wa al-Hikam (“The Compendium of the Sciences and the Words of Wisdom”) and declares it authentic (1:359-361).

Al-Nawawi cites it in Riyad al-Salihin and as the nineteenth of his “Forty Hadiths.” Al-Tirmidhi’s wording has “held part of my body,” but the shaykh used the wording of al-Bukhari. The latter narrated the hadith without the clause “and count yourself as one of those who lie in their graves.” Narrated by al-Bukhari as mentioned, al-Tirmidhi, Ibn Majah, Ahmad through two chains other than that mentioned below, Ibn Hibban in his Sahih (2:471 #698), al-Bayhaqi in al-Sunan al-Kubra (3:369 #6304), al-Tabarani in al-Kabir (1:59 #63, 12:398 #13470, 12:418 #13538) and Musnad al-Shamiyyin, Abu Nu`aym in the Hilya (1:386 #1105), Ibn Mubarak in al-Zuhd (#5), and al-Quda`i in Musnad al-Shihab (1:373-374 #644-645).

Allah’s blessings and peace on the Prophet., his Family, and his Companions

[1]

2. The Prophet — Allah bless and greet him — said: “Whoever says there is no god but Allah enters Paradise even if he commits adultery and even if he steals (i.e. even if he commits great sins).” [2]

3. The Prophet — Allah bless and greet him — said: “Whoever witnesses that there is no god but Allah and that Muhammad is Allah’s Messenger, Allah forbids the Fire from touching him.” [3] Ibn Hajar in Fath al-Bari, book of riqaq ch. 14 (1989 ed. 11:324) says that the hadiths of “Allah forbids the Fire from touching him” are even more explicit than those of “Allah will enter him into Paradise” in establishing that the one who declares Allah’s Oneness is saved even if he does not heed the orders and the prohibitions.

4. The Companions were talking about Malik ibn Dukhshum, and they wished that the Prophet — Allah bless and greet him — would curse him so that he should die or meet some calamity. The Prophet — Allah bless and greet him — said: “Does Malik ibn Dukhshum not testify to the fact that there is no god but Allah and that I am the Messenger of Allah?” They said: “Yes, he no doubt says this but it is not in his heart.” The Prophet — Allah bless and greet him — replied: “No-one ever witnesses that there is no god but Allah and that I am Allah’s Messenger and then enters the Fire nor is consumed by it.” Anas said: “This hadith impressed me so much that I ordered my son to write it down and he did.” [4]

5. The Prophet — Allah bless and greet him — said that Allah will save a man of his community the record of whose sins fills 99 books, each book extending as far as the eye can see. Against all this will be weighed the one good deed that he has, which is his witnessing that there is no god but Allah and that Muhammad is His Messenger, and it will outweigh all the rest. The Prophet — Allah bless and greet him — then said: “Nothing is of any weight with Allah’s Name.” [The hadith begins: innallaha sayukhallisu rajulan min ummati…] [5]

6. Ma`bad ibn Hilal al-`Anazi relates: Some of us from Basra gathered and went to Anas bin Malik in company with Thabit al-Bunani so that he might ask Anas about the Hadith of Intercession on our behalf. Anas was in his palace, and our arrival coincided with his late morning (Duha) prayer. We asked permission to enter and he admitted us, sitting on his bed. We said to Thabit, “Do not ask him about anything else first but the Hadith of Intercession.” He said, “O Abu Hamza! Here are your brethren from Basra coming to ask you about the Hadith of Intercession.” Anas then said: The Prophet — Allah bless and greet him — talked to us saying: On the Day of Resurrection the people will surge one group after another like waves, and then they will come to Adam and say: “Please intercede for us with your Lord.” He will say: “I am not fit for this. You should go to Ibrahim as he is the Intimate Friend (khalil) of the Beneficent.” They will go to Ibrahim and he will say: “I am not fit for this, but you should go to Moses as he is the one to whom Allah spoke directly.” So they will go to Musa and he will say: “I am not fit for this, but you should go to `Isa as he is a soul created (directly) by Allah, and His Word (Be!).” They will go to `Isa and he will say: “I am not fit for this, but you should go to Muhammad.”

They will come to me and I will say: “I can do it.” Then I will ask for my Lord’s permission and it will be given; then He will inspire me to praise Him with such praises as I cannot fathom. So I will praise Him with those praises and will fall down prostrate before Him. Then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted.” I will say: “O Lord, my Community! My Community!” And then it will be said: “Go and take out of the Fire all those who have in their hearts faith the weight of a barley grain.”
I will go and do so and return to praise Him with the same praises, and fall down prostrate before Him. Then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted.” I will say: “O Lord, my Community! My Community!” And then it will be said: “Go and take out of the Fire all those who have in their hearts faith the like of a small ant or a mustard-seed.”

I will go and do so and return to praise Him with the same praises, and fall down prostrate before Him. Then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for you will be granted your request; intercede, for your intercession will be accepted.” I will say: “O Lord, my Community! My Community!” And then it will be said: “Go and take out of the Fire all those who have in their hearts the smallest iota of faith.” I will go and do so.

When we left Anas, I said to some of my companions: “Let us pass by al-Hasan (al-Basri) who is hiding himself in the house of Abu Khalifa and request him to recount to us what Anas ibn Malik has just told us.” So we went to him and we greeted him and he admitted us. We said to him: “O Abu Sa`id! We came to you from your brother Anas ibn Malik and he related to us a Hadith about the intercession the like of which I have never heard.” He said: “What is that?” We told him of the Hadith and at the end we said: “He stopped at this point.” He said: “What then?” We said: “He did not add anything after that.” He said: “Anas related the Hadith to me twenty years ago when he was a young fellow. I don’t know whether he forgot or if he did not like to let you depend overly on what he might have said.” We said, “O Abu Sa`id! Do tell us.” He smiled and said: “Man was created hasty. I only mentioned it because I was going to inform you of it. Anas told me the same as he told you and said that the Prophet — Allah bless and greet him — added: I will then return for a fourth time and praise Him similarly and prostrate before Him the same as before. And then it will be said: “O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted.” I will then say: “O Lord, allow me to intercede for whoever said: La ilaha illallah.” Then Allah will say: By My Power, by My Majesty, by My Supremacy, and by My Greatness, I shall take out of the fire whoever said: La ilaha illallah. [6]

7. This is confirmed by another well-known hadith whereby the Prophet — Allah bless and greet him — said: “My intercession is for those people of my Community who commit major sins.” [7]

8. Adhana fi al-nasi anna man shahida an La ilaha illallah wahdahu la sharika lahu mukhlisan dakhala al-janna. “It was proclaimed among the people that whoever witnesses that there is no god except Allah, alone, without partner, enters Paradise.” [8]

8a. Man shahida an La ilaha illallah dakhala al-janna. “Whoever witnesses that there is no god but Allah alone enters Paradise.” [9]

9. Bashshir al-nasa annahu man qala La ilaha illallahu wahdahu la sharika lahu wajabat lahu al-janna. “Announce to the people the tidings that whoever says: No god except Allah alone, without partner, Paradise is guaranteed for him.” [10]

10. `Uthman ibn `Affan said: I heard Allah’s Messenger say: “Verily, I know a phrase which no servant utters truthfully from his heart except the Fire is made unlawful for him.” `Umar ibn al-Khattab said: “I shall tell you what that phrase is. It is the kalima of sincerity with which Allah has empowered Muhammad and his Companions, the kalima of fear of Allah which Allah’s Prophet enjoined upon his uncle Abu Talib on his deathbed: the witnessing that there is no god but Allah.” [11]

11. Sa`id ibn al-Musayyib relates: When the death of Abu Talib approached, Allah’s Apostle came to him and said: “Say: La ilaha illallah, a word with which I will be able to negotiate or argue (uhajju) for you in Allah’s presence.” [12]

12. Mafatih al-janna shahadatu an La ilaha illallah. “The keys to Paradise are the witnessing that there is no god but Allah.” [13] It is confirmed by the next hadith.

12a. Li kulli shay’in miftahun wa miftahu al-jannati shahadatu an La ilaha illallah. “Everything has its key, and the key to Paradise is the witnessing that there is no god but Allah.” [14]

13. Ibn `Abbas narrated in his Commentary that the Prophet — Allah bless and greet him — said concerning the meaning of the verse: hal jaza’u al-ihsani illa al-ihsan – “Is the reward of goodness anything other than goodness?” (55:60): “Allah says: Can there be any other reward than Paradise in the Hereafter for one whom I blessed in his worldly life with the recitation of the kalima of La ilaha illallah?” `Ikrima and al-Hasan also said that the reward of La ilaha illallah cannot be anything but Paradise.

14. “If anyone comes on the Day of Resurrection who has said La ilaha illallah sincerely with the intention to win Allah’s pleasure, Allah will make Hellfire forbidden for him.” [15] Tirmidhi comments on the preceding hadith: “It is narrated from al-Zuhri that he was asked about the Prophet’s saying whereby “Whoever says La ilaha illallah enters Paradise” and he said: “This was only in the beginning of Islam, before the revelation of obligations and the orders and prohibitions.” The hafiz Abu Bakr ibn al-`Arabi (d. 543) comments on this in `Aridat al-ahwadhi (10:105): “There is no justification for Ibn Shihab’s (al-Zuhri) explanation.” This is confirmed by the hadith of `Utban ibn Malik. Ibn Hajar in Fath al-Bari, Riqaq ch. 14 (1989 ed. 11:324) mentions that the opinion of al-Zuhri and of Sa`id ibn al-Musayyib that the hadith “Whoever says La ilaha illallah applied only in the beginning of Islam was incorrect since the hadith of Abu al-Darda’ and Abu Dharr whereby the Muslim enters Paradise “even if he commits adultery or steals” and the Prophet — Allah bless and greet him — mentioned this precisely to contradict the logic of those who say that great sins will prevent entry into Paradise.

15. Lan yuwafiya `abdun yawma al-qiyamati yaqulu La ilaha illallah yabtaghi biha wajh Allah illa harrama Allahu `alayhi al-nar. “No servant is true to his word on the Day of Resurrection, saying: No god but Allah in order to seek Allah’s good pleasure, except Allah will make the Fire unlawful for him.” [16]

16. “The best of my sayings and of the sayings of all Prophets before me is: There is no god but Allah alone, without partner, to Him belong all sovereignty and glory, and He has power over all things.” Narrated by Tirmidhi from `Amr ibn Shu`ayb, from his father, from his grandfather (hasan gharib).

17. Afdalu al-a`mali al-imanu billahi wahdah, thumma al-jihad, thumma hujjatun mabrura, tufdilu sa’ir al-a`mali kama bayna matla` al-shamsi ila maghribiha. “The best deed is belief in Allah alone, then struggle in the way of Allah, then pilgrimage that is accepted: these outweigh all deeds the distance of East to West.” [17]

18. Alaysa yashhadu an La ilaha illallah wa anni rasulullah? Qalu innahu yaqulu dhalika wa ma huwa fi qalbihi. Qala la yashhadu ahadun an La ilaha illallah wa anni rasulullah fa yadkhulu al-nara aw tut`imuhu. Qala anas fa a`jabani hadha al-hadith fa qultu li ibni uktubhu fa katabahu. It is narrated on the authority of `Utban ibn Malik that he came to Madina and said: Something was wrong with my eyesight, so I said to the Prophet: “It is my ardent desire that you should grace my house with your presence and pray there so that I should take the spot where you prayed as a place of worship.” (Another version also in Muslim has: I sent for the Prophet — Allah bless and greet him — the message: “Come and lay for me a place for worship [khutta li masjidan].” Imam Nawawi said: It means: “Mark for me a spot that I can take as a place for worship by obtaining blessing from your having been there [mutabarrikan bi atharika].”) So the Prophet — Allah bless and greet him — came there, with those of the Companions whom Allah wished. He entered (my home) and performed prayer. Then the Companions began to talk among themselves about Malik ibn Dukhshum, and they wished that the Prophet — Allah bless and greet him — would curse him so that he should die or meet some calamity. After the Prophet — Allah bless and greet him — finished praying he said: “Does Malik ibn Dukhshum not testify to the fact that there is no god but Allah and that I am the Messenger of Allah?” They said: “Yes, he no doubt says this but it is not in his heart.” The Prophet — Allah bless and greet him — replied: “No-one ever witnesses that there is no god but Allah and that I am Allah’s Messenger and then enters the Fire or consumes it.” Anas said: “This hadith impressed me so much that I ordered my son to write it down and he did.” Imam Nawawi says about: “In this hadith is evidence for obtaining blessings through the relics of saints (al-tabarruk bi athar al-salihin).” [18]

19. Al-imanu bid`un wa sab`una baban fa adnaha imatat al-adha `an al-tariq wa arfa`uha qawlu La ilaha illallah. “Belief is seventy and some branches. Its lowest branch is the removal of harm from the road while its highest is to say: There is no god but Allah.” [19] .

20. Man kana akhir kalamihi La ilaha illallah dakhala al-janna. “Whoever breathes his last with the words: La ilaha illallah, enters Paradise.” [20]

The hadith master Abu al-Baqa’ told us: Hafiz Abu Muhammad informed us: Abu Tahir al-Silafi informed us: Abu `Ali al-Burdani said: I heard Hannad ibn Ibrahim al-Nasafi saying: I heard Abu Ishaq Ibrahim ibn Muhammad al-Qattan saying: I heard Abu `Abd Allah `Umar ibn Ahmad Ibn Ishaq al-`Attar saying: I heard Abu `Abd Allah Muhammad ibn Muslim ibn Warah al-Razi saying: I and Abu Hatim Muhammad ibn Idris al-Razi were present with Abu Zur`a al-Razi at the time of his death, so I said to Abu Hatim: “Come, let us remind him to say the shahada.” Abu Hatim said, “I would be ashamed before Abu Zur`a to remind him of the shahada; but come, let us recall the hadith, perhaps when he hears it he will say it.” I started and said: Muhammad ibn Bashshar told us: Abu `Asim al-Nabil told us: from `Abd al-Hamid ibn Ja`far – then I got confused about the hadith as if I never heard it or read it. So Abu Hatim started and said: Muhammad ibn Bashshar told us: Abu `Asim al-Nabil told us: from `Abd al-Hamid ibn Ja`far – then he too got confused as if he never read it or heard it before. Then Abu Zur`a, may Allah be pleased with him, spoke and said: Muhammad ibn Bashshar told us: Abu `Asim al-Nabil told us: `Abd al-Hamid ibn Ja`far told us: from Salih ibn Abi `Urayb: from Kathir ibn Murrah: from Mu`adh ibn Jabal, may Allah be pleased with him, he said: the Messenger of Allah, may Allah bless him and give him peace, said: “Whoever speaks as his last words: La ilaha illallah” – then Abu Zur`a’s spirit came out with the letter ha’ (the last letter of the word Allah) before he could say “he will enter Paradise.” That was in the year 262 H. [21]

21. Man mata wa huwa ya`lamu annahu La ilaha illallah dakhala al-janna. “Whoever dies knowing full well that there is no god but Allah, enters Paradise.” [22]

22. Idhhab bi na`layya hatayni fa man laqita min wara’a hadha al-ha’it yashhadu an La ilaha illallah mustayqinan biha qalbahu fa bashshirhu bi al-janna. The Prophet — Allah bless and greet him — said to Abu Hurayra: “Go with these two sandals of mine and whoever you meet behind this wall that witnesses that there is no god except Allah with certitude in his heart, give him glad tidings that he will enter Paradise.” [23] The latter then met `Umar, who prevented him from announcing this to the people and the Prophet — Allah bless and greet him — agreed with him on the grounds that they would then rely upon it to the exclusion of everything else. The prevention of this news from reaching the ears of the ignorant is confirmed by the hadith of Mu`adh and that of `Ubada ibn al-Samit through al-Sunabihi, both narrated by Muslim in the same chapter (Book of iman ch. 10).

23. Man shahida an La ilaha illallah wa anna Muhammadan rasulullah harrama Allahu `alayhi al-nar. `Abd al-Rahman ibn Usayla al-Sunabihi said: When I entered upon `Ubada ibn al-Samit at the time of his death I burst into tears so he said: “Why are you crying? By Allah, if I were asked to testify I would testify for you, and if I were given intercession I would intercede for you, and if it were in my power I would certainly help you! By Allah, I never heard a hadith from Allah’s Messenger in which there was benefit for you except I narrated it to you, all but one: and I shall narrate it to you now since I am about to breathe my last. I heard Allah’s Messenger say: “Whoever witnesses that there is no god but Allah and that Muhammad is Allah’s Messenger, Allah forbids the Fire from touching him.” [24] Qadi `Iyad said: “In this hadith is the proof for the permissibility of keeping certain types of knowledge away from the common people due to the inability of their minds to understand it correctly, as long as it does not concern an obligation of religion or stipulations for punishment.” [25]

24. Ya Mu`adh ibn Jabal ma min ahadin yashhadu an La ilaha illallah wa anni rasulullah sidqan min qalbihi illa harramahu allahu `ala al-nar. Qala ya rasulallah afala ukhbiru al-nasa fayastabshiru? Qala idhan yattakilu. The Prophet — Allah bless and greet him — said: “O Mu`adh ibn Jabal! No one witnesses that there is no god but Allah and that I am Allah’s Messenger truthfully from his heart except Allah has made him unlawful for the Fire.” Mu`adh said: “O Messenger of Allah, shall I not tell the people so that they will be glad?” He replied: “If you do, they will rely on it (and leave everything else).” [26]

25. As`adu al-nasi bi shafa`ati yawma al-qiyama man qala La ilaha illallah khalisan mukhlisan min qalbihi. Abu Hurayra inquired from the Prophet: “O Messenger of Allah, who will be the most fortunate of people to receive your intercession on the Day of Resurrection?” The Prophet — Allah bless and greet him — replied: “O Abu Hurayra, I knew, because of your love of what I say, that no one other than you would ask me of this hadith. The most fortunate of people to receive my intercession on the Day of Resurrection are those who said: La ilaha illallah purely and sincerely from the heart.” [27]

26. Usama ibn Zayd killed an [enemy] idolater in battle after the latter had said: “There is no god but Allah” (La ilaha illallah). When news of this reached Allah’s Messenger he condemned Usama in the strongest terms and he said to him: “How can you kill him after he said La ilaha illallah?” He replied: “But he said it with the sword hanging over his head-” The Prophet — Allah bless and greet him — said again: “How can you kill him after he said La ilaha illallah?” He replied: “O Messenger of Allah, he said it in dissimulation (taqiyyatan).” The Prophet — Allah bless and greet him — said: “Did you split his heart open (to see)?” and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief. [28]

27. Al-Miqdad said: I asked, “O Messenger of Allah, suppose I and one of the idolaters battled and he cut off my hand, then I was positioned to strike him and he said: La ilaha illallah! Do I kill him or spare him?” He said: “Spare him.” I said: “Even if he cut off my hand?” He said: “Even so.” I asked him again two or three times whereupon he said: “If you kill him after he says La ilaha illallah then you are like him before he said it, and he is like you before you killed him.” [29]

28. Innallaha la yu`adhdhibu min `ibadihi illa al-marid wa al-mutamarrid `ala Allah wa aba an yaqula La ilaha illallah. The Prophet — Allah bless and greet him — said: “Allah does not punish, of his servants, except the rebel against Allah who refuses to say: there is no god but Allah.” [30]

29. afdalu al-dhikri La ilaha illallah. The Prophet — Allah bless and greet him — said: “The best remembrance of Allah is to say: There is no god but Allah.” [31]

30. Al-tasbih nusfu al-mizan, wa al-hamdu lillah tamla’uhu, wa LA ILAHA ILLALLAH laysa laha duna Allahi hijabun hatta tukhlisu ilayh. The Prophet — Allah bless and greet him — said: “Saying subhan allah (glory to Allah) is half the balance and saying al-hamdu lillah (all praise belongs to Allah) fills it, and there is no veil between La ilaha illallah and Allah Himself (i.e. it is not even weighed in the Balance), it reaches Him directly.” [32]

31. Kunna `inda al-nabiyyi sallallahu `alayhi wa sallam fa qala hal fikum gharib? ya`ni ahl al-kitab qulna la ya rasulallah fa amara bi ghalqi al-abwabi wa qala irfa`u aydikum wa qulu La ilaha illallah! farafa`na aydina sa`atan thumma qala al-hamdu lillah! allahumma innaka ba`athtani bi hadhihi al-kalimai wa wa`adtani `alayha al-jannata wa anta la tukhlifu al-mi`ad! thumma qala abshiru fa innallaha qad ghafara lakum. Ya`la ibn Shaddad relates that his father Shaddad ibn Aws told him as `Ubada ibn al-Samit was present and confirmed it: “We were sitting with Allah’s Messenger and he asked if there was any stranger – the narrator said: i.e. People of the Book – in the gathering. We said that there was none. He said: Shut the door, raise up your hands and say: “There is no god but Allah.” We raised our hands and recited the kalima tayyiba for some time. He then exclaimed: “al-hamdu lillah! O Allah, You have sent me with this word and have ordered me to teach it and have promised me Paradise for it, and You do not take back Your promise. Be glad, for Allah has forgiven you!” [33]

32. `Abd Allah ibn Salam relates: As we were travelling with Allah’s Messenger he heard the people asking: “Which action is the best, O Allah’s Messenger?” He said: “Belief in Allah, fighting in Allah’s way, and pilgrimage that is accepted.” After this he heard a call coming from a valley saying: “I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah” whereupon he said: “And I bear witness to the same, and I bear witness that no one bears witness to the same except he clears himself of shirk (associating a partner to Allah).” [34]

33. The Prophet — Allah bless and greet him — came out and heard the adhan. When he heard the mu’adhdhin say: La ilaha illallah, he said: khala`a al-andad, which means: “He (the speaker) has disowned (the existence of) partners (to Allah).” [35]

34. Yakhruju min al-nari man qala La ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu sha`ira, thumma yakhruju min al-nari man qala La ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu badhra, thumman yakhruju min al-nari man qala La ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu dharra. “There will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a bead’s worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a grain’s worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart an atom’s worth of goodness.” [36]

35. Mu`adh ibn Jabal said that the last he spoke with the Prophet — Allah bless and greet him — he asked him: “What action is most beloved to Allah?” And the Prophet — Allah bless and greet him — replied: “That you die with your tongue still moist with the mention (dhikr) of Allah.” [37] Note that hadith #29 stipulates that the best dhikr is La ilaha illallah.

36. Ala unabbi’ukum bi khayri a`malikum wa azkaha `inda malikikum wa arfa`iha fi darajatikum wa khayrin lakum min infaqi al-dhahabi wa al-waraqi wa khayrin lakum min an talqu `aduwwakum fa tadribu a`naqahum wa yadribu a`naqakum qalu bala qala dhikrullah. The Prophet — Allah bless and greet him — said: “Shall I tell you something that is the best of all deeds, constitutes the best act of piety in the eyes of your Lord, will elevate your status in the hereafter, and carries more virtue than the spending of gold and silver or taking part in just struggle and battling and being slewn in the Way of God? It is the dhikr or remembrance and mention of Allah.” [38]

37. Ma `amila adamiyyun `amalan anja lahu min `adhabi al-qabri min dhikrillah. The Prophet — Allah bless and greet him — said: “A human being cannot do anything that is more effective in saving him from the punishment of the grave than the dhikr or remembrance of Allah.” [39]

38. Anas reports that the Prophet — Allah bless and greet him — was once asked the same question as Mu`adh in hadith #35, and he replied: “Knowledge of Allah.” It was then asked: “And which action adds to this in merit?” He repeated: “Knowledge of Allah.” They said: “We ask about actions and you answer concerning knowledge?” The Prophet — Allah bless and greet him — said: “A few actions are greatly useful as long as there is knowledge; while a lot of actions are useless if there is ignorance.” Anas said: “He spoke of this at length [40] This hadith is confirmed by hadith #37 and by the first phrase of hadith #17 whereby “the best deed is belief in Allah alone.” The hadith is further confirmed by our decisive knowledge that the purpose of creation is knowledge of Allah, as indicated by Ibn `Abbas’s explanation of the verse wa ma khalaqna al-jinna wa al-insa illa li ya`budun “I did not create the jinn and humankind except to worship (= know) Me” (51:56) and the verse fa`lam annahu La ilaha illallah “Know that there is no god except Allah” (47:19).

39. Wal-ladhi nafsi bi yadihi law ji’a bi al-samawati wa al-ardi wa man fihinna wa ma baynahunna fa wudi`na fi kaffati al-mizani wa wudi`at shahadatu an La ilaha illallahu fi al-kaffati al-ukhra la rajahat bihinna. “By Him in Whose hand is my soul, if the heavens and the earth and all that are in them and everything that is in between were brought and placed in one pan of the Balance, and the witnessing that there is no god but Allah were placed in the other, the latter would outweigh the former.” [41]

40. After the passing of the Prophet — Allah bless and greet him — from this world Abu Bakr said to the Companions: “I asked Allah’s Messenger what basic thing was necessary for salvation and he replied that whoever accepts the Word which I brought and which I offered to my uncle Abu Talib and which he rejected: this Word constitutes salvation for him.” [42] .

Blessings and peace on the Prophet, his Family, and his Companions.

[1] Tabarani narrated it from Abu Dharr in the Kabir (7:55), Ibn Hibban in his Sahih (31), al-Hakim in his Mustadrak (4:251), al-Mundhiri in al-Targhib (2:422), al-Haythami in Majma` al-zawa’id (1:18), Ibn `Adi (7:2639), Abu Nu`aym in the Hilya (7:174), and al-Bazzar from `Umar.[2] Nasa’i, Tabarani and others from Abu al-Darda’ – sahih.[3] Narrated by Bukhari and Muslim from `Ubada ibn al-Samit.[4] Muslim narrates it.[5] Narrated from `Abd Allah ibn `Amr ibn al-`As by Ahmad, Tirmidhi (Iman 17 – hasan gharib), al-Hakim, and Bayhaqi in Shu`ab al-iman.[6] Bukhari narrates in his Sahih (Volume 9, Book 93, Number 601):[7] Narrated by Tirmidhi, Qiyama 11; Abu Dawud, Sunna 31; Ibn Maja, Zuhd 37; and Ahmad 3:213.[8] Narrated by Ibn `Adi on the authority of `Umar.[9] al-Bazzar narrates it from `Umar.[10] Narrated by al-Nasa’i from Sahl ibn Hunayf and Zayd ibn Khalid al-Jahni.[11] Ahmad related it in his Musnad (1:63 #449).[12] Narrated by Bukhari in his Sahih (Volume 8, Book 78, Number 672). Muslim also narrates it in his Sahih.[13] Ahmad related it from Mu`adh and Haythami said in Majma` al-zawa’id: “The men in its chain has been declared trustworthy (thiqa) although there is interruption in the transmission.”[14] Narrated by Tabarani from Mu`qal ibn Yasar. Wahb confirmed its authenticity as related in one of the chapter-titles in Bukhari’s Sahih.[15] Narrated by Bukhari, vol. 8 p.288 #431.[16] Narrated by Ahmad and Bukhari from `Utban ibn Malik.[17] Narrated by Ahmad from Ma`iz with a sound chain.[18] Narrated by Muslim.[19] Narrated by Muslim, Tirmidhi, Nasa’i, Ibn Majah, and Ahmad[20] Narrated from Mu`adh by Ahmad, Abu Dawud, and al-Hakim.[21] Related by Imam Nawawi in his book al-Tarkhis fi al-ikram bi al-qiyam li dhawi al-fadl wa al-maziyya min ahl al-Islam (p. 84).[22] Narrated by Muslim and Ahmad from `Uthman.[23] Narrated by Muslim from Abu Hurayra.[24] Muslim and Tirmidhi narrated it.[25] Nawawi, Sharh Sahih Muslim (Iman Ch. 10 #47).[26] Narrated by Muslim, Ahmad and Bayhaqi from Anas. Muslim says: “Mu`adh narrated it at the time of his death to avoid sinning (by keeping it to himself).”[27] Narrated by Bukhari from Abu Hurayra.[28] Narrated by Bukhari, Muslim, Ahmad, Tayalisi, Abu Dawud, Nasa’i, al-`Adni, Abu `Awana, al-Tahawi, al-Hakim, and Bayhaqi.[29] Narrated by Ahmad, Abu Dawud, Nasa’i, Shafi`i in his Musnad, and Bayhaqi in the Shu`ab.[30] Ibn Majah narrated it.[31] Tirmidhi (hasan), Nasa’i, Ibn Majah, Ibn Hibban, Bayhaqi in Shu`ab al-iman, from Jabir ibn `Abd Allah.[32] Narrated by Tirmidhi from `Abd Allah ibn `Umar. Suyuti in al-Jami` al-saghir said it is sound (sahih).[33] The chain of this hadith is fair (hasan). Narrated from Ya`la ibn Shaddad’s father and `Ubada ibn al-Samit by Ahmad, Nasa’i, Tabarani, al-Hakim, al-Mundhiri in al-Targhib, and others. Al-Haythami said in Majma` al-zawa’id: “The sub-narrators in its chain are trustworthy.”[34] Ahmad and Tabarani in al-Awsat relate it with a sound chain, as stated by Haythami in Majma` al-zawa’id.[35] Ibn Abi al-Dunya narrated it, and Suyuti cites it in his commentary of verse 2:18 in al-Durr al-manthur.[36] Related by Bukhari, Muslim, Ahmad, Tirmidhi (hasan sahih), Bayhaqi, Nasa’i, Tabarani, Ibn Majah, and Ibn Khuzayma from Anas.[37] Related by Tabarani and al-Bazzar (hasan).[38] Narrated from Abu al-Darda’ by Ahmad, Tirmidhi, Ibn Majah, Ibn Abi al-Dunya, al-Hakim (sahih), al-Dhahabi (who confirmed al-Hakim), and others.[39] Narrated from Mu`adh ibn Jabal by Ahmad. Haythami said in Majma` al-zawa’id that the sub-narrators in its chain of transmission are the men of sound hadith, although the Tabi`i link is missing; however, Tabarani narrated it through a second chain which is entirely sound (sahih). Also narrated with the word al-`abd (Allah’s servant) instead of adamiyyun (a human being) by Malik in his Muwatta’, Tirmidhi, Ibn Majah, al-Hakim (sahih), and al-Dhahabi (who confirmed al-Hakim).[40] .” Ibn `Abd al-Barr reports it in Fadl al-`ilm with a weak chain. See also Ithaf al-sadat al-muttaqin (1:85), Suyuti’s al-Durr al-manthur (2:221), and al-Mundhiri’s al-Tarhib wa al-Targhib (3:525).[41] Related by Tabarani and by Suyuti in al-Durr al-manthur. Haythami in Majma` al-zawa’id stated that the sub-narrators in its chain are trustworthy, but that the Tabi`i link is missing.[42] Related by Ahmad (1:6), Tabarani in al-Awsat, Tayalisi in his Musnad, Ibn Sa`d in his Tabaqat (2/2:84-85), Abu Ya`la, Ibn Abi Shayba, Bayhaqi in Shu`ab al-iman (1:107-108 #92-93) and al-Bazzar. See above, hadiths #10-11. This hadith is sound although in Ahmad the link between al-Zuhri and Abu Bakr and `Uthman is not named other than “a man from the trustworthy people among the Ansar,” while Bayhaqi’s and Tayalisi’s narration from al-Zuhri is from Sa`id ibn al-Musayyib from `Abd Allah ibn `Amr ibn al-`As

[of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.(1) i.e., bring me back to life after death. It was related by al-Bukhari (also by an-Nasa’i).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
” قَالَ اللَّهُ تَعَالَى: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللَّهُ وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ، لَمْ أَلِدْ وَلَمْ أُولَدْ، وَلَمْ يَكُنْ لِي كُفُوًا أَحَدٌ”
رواه البخاري (وكذلك النسائي)

3] On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:

The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: Do you know what your Lord has said? They said: Allah and his Messenger know best. He said: This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars. (2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things. It was related by al-Bukhari (also by Malik and an-Nasa’i).

عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، رَضِيَ اللَّهُ عَنْهُ قَالَ:
“صَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الصُّبْحِ بِالْحُدَيْبِيَةِ، عَلَى إِثْرِ سَمَاءٍ (1) كَانَتْ مِنْ اللَّيْلَةِ، فَلَمَّا انْصَرَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ لَهُمْ: “هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ، فَذَلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ(1) كَذَا وَكَذَا، فَذَلِكَ كَافِرٌ بِي، مُؤْمِنٌ بِالْكَوْكَبِ”
رواه البخاري (وكذلك مالك والنسائي)

4] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah said: Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day (1). (1) As the Almighty is the Ordainer of all things, to inveigh against misfortunes that are part of Time is tantamount to inveighing against Him. It was related by al-Bukhari (also by Muslim).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” قَالَ اللَّهُ: يَسُبُّ بَنُو آدَمَ الدَّهْرَ، وَأَنَا الدَّهْرُ، بِيَدِي اللَّيْلُ وَالنَّهَارُ”
رواه البخاري (وكذلك مسلم)

5] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah (glorified and exalted be He) said: I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me. It was related by Muslim (also by Ibn Majah).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَنَا أَغْنَى الشُّرَكَاءِ عَنْ الشِّرْكِ؛ مَنْ عَمِلَ عَمَلًا أَشْرَكَ مَعِي غَيْرِي(1)، تَرَكْتُهُ وَشِرْكَهُ”.
رواه مسلم (وكذلك ابن ماجه)

 

6] On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

I heard the Messenger of Allah (ﷺ) say: The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. It was related by Muslim (also by at-Tirmidhi and an-Nasa’i).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
” إِنَّ أَوَّلَ النَّاسِ يُقْضَى يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ قَاتَلْتَ لِأَنْ يُقَالَ: جَرِيءٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ تَعَلَّمَ الْعِلْمَ وَعَلَّمَهُ وَقَرَأَ الْقُرْآنَ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: تَعَلَّمْتُ الْعِلْمَ وَعَلَّمْتُهُ، وَقَرَأْتُ فِيكَ الْقُرْآنَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ تَعَلَّمْتَ الْعِلْمَ لِيُقَالَ: عَالِمٌ، وَقَرَأْتَ الْقُرْآنَ لِيُقَالَ: هُوَ قَارِئٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ، فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ وَسَّعَ اللَّهُ عَلَيْهِ، وَأَعْطَاهُ مِنْ أَصْنَافِ الْمَالِ كُلِّهِ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: مَا تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيهَا إِلَّا أَنْفَقْتُ فِيهَا لَكَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ فَعَلْتَ لِيُقَالَ: هُوَ جَوَادٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ، ثُمَّ أُلْقِيَ فِي النَّارِ”.
رواه مسلم (وكذلك الترمذي والنسائي)

7] On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said:

I heard the messenger of Allah (ﷺ) say: Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise. It was related by an-Nasa’i with a good chain of authorities.

عَنْ عُقْبَةَ بْنِ عَامِرٍ، رَضِيَ اللَّهُ عَنْهُ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
” يَعْجَبُ رَبُّكَ مِنْ رَاعِي غَنَمٍ، فِي رَأْسِ شَظِيَّةِ الْجَبَلِ(1)، يُؤَذِّنُ بِالصَّلَاةِ وَيُصَلِّي، فَيَقُولُ اللَّهُ، عَزَّ وَجَلَّ: انْظُرُوا إِلَى عَبْدِي هَذَا، يُؤَذِّنُ وَيُقِيمُ الصَّلَاةَ، يَخَافُ مِنِّي، قَدْ غَفَرْتُ لِعَبْدِي، وَأَدْخَلْتُهُ الْجَنَّةَ”.
رواه النسائي بسند صحيح

8] On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (ﷺ), who said:

A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me – and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for. (1) Surat al-Fatihah, the first surah (chapter) of the Qur’an. (2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah. (3) “Praise be to Allah, Lord of the Worlds.” (4) “The Merciful, the Compassionate”. (5) “Master of the Day of Judgement”. (6) “It is You we worship and it is You we ask for help”. (7) “Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray”. It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa’i and Ibn Majah).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
” مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ، فَهِيَ خِدَاجٌ(1) ثَلَاثًا، غَيْرَ تَمَامٍ، فَقِيلَ لِأَبِي هُرَيْرَةَ: إِنَّا نَكُونُ وَرَاءَ الْإِمَامِ، فَقَالَ: اقْرَأْ بِهَا فِي نَفْسِكَ، فَإِنِّي سَمِعْتُ النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ الْعَبْدُ:{ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ } قَالَ اللَّهُ عَزَّ وَجَلَّ: حَمِدَنِي عَبْدِي، وَإِذَا قَالَ:{ الرَّحْمَنِ الرَّحِيمِ } قَالَ اللَّهُ عَزَّ وَجَلَّ: أَثْنَى عَلَيَّ عَبْدِي، وَإِذَا قَالَ:{ مَالِكِ يَوْمِ الدِّينِ } قَالَ اللَّهُ: مَجَّدَنِي عَبْدِي – وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي، فَإِذَا قَالَ:{ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ } قَالَ: هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:{ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ } قَالَ: هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ”.
رواه مسلم (وكذلك مالك والترمذي وأبو داود والنسائي وابن ماجه)

9] On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (ﷺ), who said:

Allah (mighty and sublime be He) says: The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion. It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa’i, Ibn Majah and Ahmad).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
“إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ صَلَاتُهُ. فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ، وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ، فَإِنْ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْءٌ، قَالَ الرَّبُّ عَزَّ وَجَلَّ: انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّعٍ فَيُكَمَّلَ بِهَا مَا انْتَقَصَ مِنْ الْفَرِيضَةِ، ثُمَّ يَكُونُ سَائِرُ عَمَلِهِ عَلَى ذَلِكَ”.
رواه الترمذي(1) وكذلك أبو داود والنسائي وابن ماجه وأحمد

10] On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (ﷺ), who said:

Allah (mighty and sublime be He) says: Fasting is Mine and it is I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah’s estimation than the smell of musk. It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa’i and Ibn Majah).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
” يَقُولُ اللَّهُ عَزَّ وَجَلَّ: الصَّوْمُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ شَهْوَتَهُ وَأَكْلَهُ وَشُرْبَهُ مِنْ أَجْلِي، وَالصَّوْمُ جُنَّةٌ(1)، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ حِينَ يُفْطِرُ، وَفَرْحَةٌ حِينَ يَلْقَى رَبَّهُ، وَلَخُلُوفُ(2) فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ”.
رواه البخاري (وكذلك مسلم ومالك والترمذي النسائي وابن ماجه)

11] On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (ﷺ), who said:
Allah (mighty and sublime be He) said: Spend (on charity), O son of Adam, and I shall spend on you. It was related by al-Bukhari (also by Muslim).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
” قَالَ اللَّهُ: أَنْفِقْ يَا ابْنَ آدَمَ، أُنْفِقْ عَلَيْكَ “.

12] On the authority of Abu Mas’ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said:

A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]. He (the Prophet p.b.u.h) said that Allah said: We are worthier than you of that (of being so generous). Let him off. It was related by Muslim (also by al-Bukhari and an-Nasa’i).

عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” حُوسِبَ رَجُلٌ مِمَّنْ كَانَ قَبْلَكُمْ، فَلَمْ يُوجَدْ لَهُ مِنْ الْخَيْرِ شَيْءٌ، إِلَّا أَنَّهُ كَانَ يُخَالِطُ(1) النَّاسَ، وَكَانَ مُوسِرًا، فَكَانَ يَأْمُرُ غِلْمَانَهُ أَنْ يَتَجَاوَزُوا عَنْ الْمُعْسِرِ، قَالَ (2) قَالَ اللَّهُ : نَحْنُ أَحَقُّ بِذَلِكَ مِنْكَ، تَجَاوَزُوا عَنْهُ”
رواه مسلم (وكذلك البخاري والنسائي)

13] On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said:

I was with the Messenger of Allah (may the blessings and peace of Allah be upon him) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said: As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screen between Him and him, nor an interpreter to translate for him. Then He will say to him: Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date – and if he finds it not, then with a kind word. (1) i.e. at the time of the Hour. It was related by al-Bukhari.

عَنْ عَدِيَّ بْنَ حَاتِمٍ رَضِيَ اللَّهُ عَنْهُ يَقُولُ:
“كُنْتُ عِنْدَ رَسُولِ اللَّهِ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَجَاءَهُ رَجُلَانِ: أَحَدُهُمَا يَشْكُو الْعَيْلَةَ(1)، وَالْآخَرُ يَشْكُو قَطْعَ السَّبِيلِ(2)، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَمَّا قَطْعُ السَّبِيلِ فَإِنَّهُ لَا يَأْتِي عَلَيْكَ إِلَّا قَلِيلٌ، حَتَّى تَخْرُجَ الْعِيرُ إِلَى مَكَّةَ بِغَيْرِ خَفِيرٍ. وَأَمَّا الْعَيْلَةُ، فَإِنَّ السَّاعَةَ لَا تَقُومُ حَتَّى يَطُوفَ أَحَدُكُمْ بِصَدَقَتِهِ، لَا يَجِدُ مَنْ يَقْبَلُهَا مِنْهُ، ثُمَّ لَيَقِفَنَّ أَحَدُكُمْ بَيْنَ يَدَيْ اللَّهِ، لَيْسَ بَيْنَهُ وَبَيْنَهُ حِجَابٌ وَلَا تَرْجُمَانٌ يُتَرْجِمُ لَهُ، ثُمَّ لَيَقُولَنَّ لَهُ: أَلَمْ أُوتِكَ مَالًا؟ فَلَيَقُولَنَّ: بَلَى، ثُمَّ لَيَقُولَنَّ: أَلَمْ أُرْسِلْ إِلَيْكَ رَسُولًا؟ فَلَيَقُولَنَّ: بَلَى، فَيَنْظُرُ عَنْ يَمِينِهِ، فَلَا يَرَى إِلَّا النَّارَ، ثُمَّ يَنْظُرُ عَنْ شِمَالِهِ، فَلَا يَرَى إِلَّا النَّارَ، فَلْيَتَّقِيَنَّ أَحَدُكُمْ النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ”.
رواه البخاري

14] On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (ﷺ), who said:

Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah’s name is being invoked: they sit with them and fold their wings round each other, filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them – [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer. It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa’i).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
” إِنَّ لِلَّهِ تَبَارَكَ وَتَعَالَى مَلَائِكَةً سَيَّارَةً فُضُلًا(1)، يَتَتَبَّعُونَ مَجَالِسَ الذِّكْرِ، فَإِذَا وَجَدُوا مَجْلِسًا فِيهِ ذِكْرٌ، قَعَدُوا مَعَهُمْ، وَحَفَّ بَعْضُهُمْ بَعْضًا بِأَجْنِحَتِهِمْ، حَتَّى يَمْلَأُوا مَا بَيْنَهُمْ وَبَيْنَ السَّمَاءِ الدُّنْيَا، فَإِذَااْنْصَرَفُوا عَرَجُوا وَصَعِدُوا إِلَى السَّمَاءِ، قَالَ (2) : فَيَسْأَلُهُمْ اللَّهُ عَزَّ وَجَلَّ وَهُوَ أَعْلَمُ بِهِمْ: مِنْ أَيْنَ جِئْتُمْ؟ فَيَقُولُونَ: جِئْنَا مِنْ عِنْدِ عِبَادٍ لَكَ فِي الْأَرْضِ، يُسَبِّحُونَكَ وَيُكَبِّرُونَكَ وَيُهَلِّلُونَكَ وَيَحْمَدُونَكَ وَيَسْأَلُونَكَ، قَالَ: وَمَا يَسْأَلُونِي؟ قَالُوا يَسْأَلُونَكَ جَنَّتَكَ، قَالَ: وَهَلْ رَأَوْا جَنَّتِي؟ قَالُوا: لَا أَيْ رَبِّ، قَالَ: فَكَيْفَ لَوْ رَأَوْا جَنَّتِي! قَالُوا: وَيَسْتَجِيرُونَكَ، قَالَ: وَمِمَّ يَسْتَجِيرُونَي؟ قَالُوا: مِنْ نَارِكَ يَا رَبِّ، قَالَ: وَهَلْ رَأَوْا نَارِي؟ قَالُوا: لَا، قَالَ: فَكَيْفَ لَوْ رَأَوْا نَارِي! قَالُوا: وَيَسْتَغْفِرُونَكَ، قَالَ (1) فَيَقُولُ: قَدْ غَفَرْتُ لَهُمْ، وأَعْطَيْتُهُمْ مَا سَأَلُوا، وَأَجَرْتُهُمْ مِمَّا اسْتَجَارُوا، قَالَ(1) يَقُولُونَ: رَبِّ فِيهِمْ فُلَانٌ، عَبْدٌ خَطَّاءٌ إِنَّمَا مَرَّ فَجَلَسَ مَعَهُمْ، قَالَ(1): فَيَقُولُ: وَلَهُ غَفَرْتُ؛ هُمْ الْقَوْمُ، لَا يَشْقَى بِهِمْ جَلِيسُهُمْ”
رواه مسلم وكذلك البخاري والترمذي والنسائي

15] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Prophet (ﷺ) said:

Allah the Almighty said: I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm’s length, I draw near to him a cubit, and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him at speed. (1) Another possible rendering of the Arabic is: “I am as My servant expects Me to be”. The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty. It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :
“يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ، ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ، ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ مِنْهُمْ، وَإِنْ تَقَرَّبَ إِلَيَّ بِشِبْرٍ، تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنْ تَقَرَّبَ إِلَيَّ ذِرَاعًا، تَقَرَّبْتُ إِلَيْهِ بَاعًا(1) وَإِنْ أَتَانِي يَمْشِي، أَتَيْتُهُ هَرْوَلَةً”
رواه البخاري (وكذلك مسلم والترمذي وابن ماجه)

16] On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (ﷺ), among the sayings he related from his Lord (glorified and exalted be He) is that He said:

Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed. It was related by al-Bukhari and Muslim.

عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فِيمَا يَرْوِي عَنْ رَبِّهِ عَزَّ وَجَلَّ، قَالَ:
“إِنَّ اللَّهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، ثُمَّ بَيَّنَ ذَلِكَ: فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلَى أَضْعَافٍ كَثِيرَةٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا، كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا، كَتَبَهَا اللَّهُ سَيِّئَةً وَاحِدَةً”.
رواه البخاري ومسلم

17] On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (ﷺ) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good, praise Allah, and let him who finds other than that, blame no one but himself. It was related by Muslim (also by at-Tirmidhi and Ibn Majah).

عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيمَا يَرْوِيهِ عَنْ رَبِّهِ عَزَّ وَجَلَّ أَنَّهُ قَالَ:
” يَا عِبَادِي: إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا.
يَا عِبَادِي: كُلُّكُمْ ضَالٌّ إِلَّا مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ، يَا عِبَادِي: كُلُّكُمْ جَائِعٌ إِلَّا مَنْ أَطْعَمْتُهُ فَاسْتَطْعِمُونِي أُطْعِمْكُمْ، يَا عِبَادِي: كُلُّكُمْ عَارٍ إِلَّا مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ، يَا عِبَادِي: إِنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ.
يَا عِبَادِي: إِنَّكُمْ لَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي، وَلَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا، يَا عِبَادِي: لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي، فَأَعْطَيْتُ كُلَّ وَاحِدٍ مَسْأَلَتَهُ، مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إِلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ الْبَحْرَ.
يَا عِبَادِي: إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدْ اللَّهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ”.
رواه مسلم (وكذلك الترمذي وابن ماجه)

18] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah (mighty and sublime be He) will say on the Day of Resurrection: O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.
It was related by Muslim.

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ الْقِيَامَةِ: يَا ابْنَ آدَمَ، مَرِضْتُ فَلَمْ تَعُدْنِي(1) قَالَ: يَا رَبِّ كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلَانًا مَرِضَ فَلَمْ تَعُدْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ. يَا ابْنَ آدَمَ: اسْتَطْعَمْتُكَ فَلَمْ تُطْعِمْنِي، قَالَ: يَا رَبِّ وَكَيْفَ أُطْعِمُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ: أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي فُلَانٌ فَلَمْ تُطْعِمْهُ؟ أَمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي. يَا ابْنَ آدَمَ: اسْتَسْقَيْتُكَ فَلَمْ تَسْقِنِي، قَالَ: يَا رَبِّ كَيْفَ أَسْقِيكَ وَأَنْتَ رَبُّ الْعَالَمِينَ؟ قَالَ اسْتَسْقَاكَ عَبْدِي فُلَانٌ فَلَمْ تَسْقِهِ، أَمَا إِنَّكَ لَوْ سَقَيْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي”
رواه مسلم

19] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah (mighty and sublime be He) said: Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire. It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” قَالَ اللَّهُ عَزَّ وَجَلَّ: الْكِبْرِيَاءُ رِدَائِي، وَالْعَظَمَةُ إِزَارِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا، قَذَفْتُهُ فِي النَّارِ”.
رواه أبو داود(وكذلك ابن ماجه وأحمد) بأسانيد صحيحة.(1)

20] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled. It was related by Muslim (also by Malik and Abu Dawud).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ،أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
” تُفْتَحُ أَبْوَابُ الْجَنَّةِ يَوْمَ الِاثْنَيْنِ، وَيَوْمَ الْخَمِيسِ، فَيُغْفَرُ لِكُلِّ عَبْدٍ لَا يُشْرِكُ بِاللَّهِ شَيْئًا، إِلَّا رَجُلًا كَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَاءُ، فَيُقَالُ: (1) أَنْظِرُوا (2) هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا”
رواه مسلم (وكذلك مالك وأبو داود)

21] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said that Allah the Almighty said:

There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage. (1) i.e. types of men. (2) i.e. a man who has made a slave of another and has sold him. It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:
” قَالَ اللَّهُ تَعَالَى: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ (1)، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِهِ أَجْرَهُ”
رواه البخاري (وكذلك ابن ماجه وأحمد)

22] On the authority of Abu Sa’id (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear. It was related by Ibn Majah with a sound chain of authorities.

عَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” لَا يَحْقِرْ أَحَدُكُمْ نَفْسَهُ، قَالُوا: يَا رَسُولَ اللَّهِ كَيْفَ يَحْقِرُ أَحَدُنَا نَفْسَهُ؟ قَالَ: يَرَى أَمْرَ الِلَّهِ عَلَيْهِ فِيهِ مَقَالٌ، ثُمَّ لَا يَقُولُ فِيهِ، فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ لَهُ يَوْمَ الْقِيَامَةِ: مَا مَنَعَكَ أَنْ تَقُولَ فِي كَذَا وَكَذَا؟ فَيَقُولُ: خَشْيَةُ النَّاسِ، فَيَقُولُ: فَإِيَّايَ كُنْتَ أَحَقَّ أَنْ تَخْشَى”
رواه ابن ماجه بسند صحيح

23] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah will say on the Day of Resurrection: Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade. It was related by al-Bukhari (also by Malik).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :
“إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ يَوْمَ الْقِيَامَةِ: أَيْنَ الْمُتَحَابُّونَ بجَلَالِي؟ الْيَوْمَ أُظِلُّهُمْ فِي ظِلِّي يَوْمَ لَا ظِلَّ إِلَّا ظِلِّي”
رواه البخاري (وكذلك مالك)

24] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet pbuh) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet pbuh) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is established for him on earth. It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْدًا دَعَا جِبْرِيلَ، فَقَالَ: إِنِّي أُحِبُّ فُلَانًا فَأَحِبَّهُ، قَالَ: فَيُحِبُّهُ جِبْرِيلُ، ثُمَّ يُنَادِي فِي السَّمَاءِ فَيَقُولُ: إِنَّ اللَّهَ يُحِبُّ فُلَانًا فَأَحِبُّوهُ، فَيُحِبُّهُ أَهْلُ السَّمَاءِ، قَالَ: ثُمَّ يُوضَعُ لَهُ الْقَبُولُ فِي الْأَرْضِ. وَإِذَا اللَّهُ أَبْغَضَ عَبْدًا، دَعَا جِبْرِيلَ فَيَقُولُ: إِنِّي أُبْغِضُ فُلَانًا فَأَبْغِضْهُ، فَيُبْغِضُهُ جِبْرِيلُ ثُمَّ يُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللَّهَ يُبْغِضُ فُلَانًا فَأَبْغِضُوهُ، قَالَ: فَيُبْغِضُونَهُ، ثُمَّ تُوضَعُ لَهُ الْبَغْضَاءُ فِي الْأَرْضِ”.
رواه مسلم (وكذلك البخاري ومالك والترمذي)

25] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. It was related by al-Bukhari.

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ: مَنْ عَادَى لِي وَلِيًّا، فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ، كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ عَبْدِي الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ”
رواه البخاري

26] On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah (mighty and sublime be He) said: Truly of those devoted to Me the one I most favor is a believer who is of meager means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly1, who was obscure among people and not pointed out, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (ﷺ) shook his hand and said: Death will have come early to him, his mourners will have been few, his estate scant.
1 i.e. he has not been ostentatious in his obedience. It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.

عَنْ أَبي أُمامةَ رَضِيَ اللهُ عَنْهُ عَن النَّبِيّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ قَالَ
قَالَ اللهُ عَزَّ وَجَلَّ : إِنَّ أَغْبَطَ أَوْلِيَائي عِنْدِي لَمُوْمِنُ خَفِيفُ الخَاذِ ذُو حَظِّ مِنَ الصَّلاةِ أَحْسَنَ عِبَادَتَ رَبِّهِ وَ أَطَاعَهُ فِي السَّرِّ وَ كَانَ غَامِضًا فِي النَّاسِ لا يُشارُ إِلَيْهِ بِالأَصابِعِ وَ كَانَ رِزْقُهُ كفافًا فَصَبَرَ عَلى ذَلِكَ ثُمَّ نَفَضَ بِيَدِهِ ثُمَّ قَالَ : عُجِّلَتْ مَنِيَّتُهُ قَلَّتْ بَواكِيهِ قَلَّ تُرَاثُهُ
رواه الترمذي (وكذالك أحمد و ابن ماجه) وإسنَاده حسن

27] On the authority of Masruq, who said:

We asked Abdullah (i.e. Ibn Masud) about this verse: And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (pbuh) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: Do you wish for anything? They said: What shall we wish for when we roam freely in Paradise where we please? And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be. (1) i.e. at those who had been killed in the cause of Allah. It was related by Muslim (also by at-Tirmidhi, an-Nasa’i and Ibn Majah).

عَنْ مَسْرُوقٍ . قَالَ :

سَأَلْنَا ـ أَوْ سَأَلْتُ عَبْدَاللهِ (أَيْ ابْنَ مَسْعُودٍ ) عَنْ هَذِهِ الايةِ :
: ولَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا في سَبِيلِ اللهِ أَمْواتاً بَلْ أَحْياءُ عِنْدَ رَبِّهِمْ يُرْزَقُونَ )) ـ قَالَ : أَمَا إِنَّا قَدْ سَأَلْنَا عَنْ ذَلِكَ ، فَقَالَ))
أَرْواحُهُمْ في جَوْفِ طَيْرٍ خُضْرٍ ، لَهَا قَنَادِيلُ مُعَلَّقَةٌ بِالعَرْشِ ، تَسْرَحُ مِنَ الجَنَّةِ حَيْثُ شَاءَتْ ، ثُمَّ َ تَأْوِي إِلي تِلْكَ القَنَادِيلِ ، فَأَطَّلَعَ إِلَيْهِمْ رَبُّهُمْ اطِّلَاعَةً فَقَالَ : هَلْ تَشْتَهُونَ شَيْئاً ؟ قَالُوا : أَيَّ شَيْءٍ نَشْتَهِي ، وَ نَحْنُ نَسْرَحُ مِنَ الجَنَّةِ حَيْثُ شِئْنا ؟ فَفَعَلَ ذَلِكَ بِهِمْ ثَلَاثََ مَرَّاتٍ ، فَلَمَّا رَأَوْا أَنَّهُمْ لَنْ يُتْرَكُوا مِنْ أَنْ يُسْأَلُوا ، قَالُوا : يَا رَبِّ ، نُرِيْدُ أَنْ تَرُدَّ أَرْوَاحَنَا في أَجْسَادِنَا ؛ حَتَّى نُقْتَلَ في سَبِيلِكَ مَرَّةً أُخْرَي . فَلَمَّا رَأَى أَنْ لَيْسَ لَهُمْ حَاجَةٌ تُرِكُوا .

(رواهُ مسلم (وكذلك الترمذي والنسائي وابن ماجه

28] On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise. It was related by al-Bukhari.

:عَنْ جُنْدُبٍ بِن عَبْدِاللهِ رَضِيَ اللهُ عَنْهُ قَالَ : رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَ سَلَّمَ

كَانَ فِيمَنْ كَانَ قَبْلَكُمْ رَجُلٌ بِهِ جُرْحٌ فَجَزِعَ فَأَخَذَ سِكِّينًا فَحَزَّ بِهَا يَدَهُ فَمَا رقَأَ الدَّمُ حَتَّى ماتَ قَالَ اللهُ تَعَالَى : بَادَرَنِي عَبْدِي بِنَفْسِهِ حَرَّمْتُ عَلَيْهِ الجَنَّةَ
رواه البخاري

29] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah (mighty and sublime be He) says: My faithful servant’s reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise. It was related by al-Bukhari.

: عَنْ أبي هرَيرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى الله عَلَيْهِ وَ سَلَّمَ قَالَ

يَقُولُ اللهُ تَعَالَى : مَا لِعَبْدِي المُؤْمِنِ عِنْدِي جَزَاءٌ، إِذا قَبَضْتُ صَفِيَّهُ، مِنْ أَهلِ الدُّنْيَا، ثُمَّ احْتَسبَهُ، إِلَّا الجَنَّةَ
رواه البخاري

30] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah (mighty and sublime be He) said: If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (pbuh) said: It is not so, but rather it is that when the believer is given news of Allah’s mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah’s punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him. It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.

:عَنْ أَبي هُرَيْرَةَ ، رَضِيَ اللهُ عَنْهُ ، أَنَّ رَسُولَ اللهِ ، صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، قَالَ
. قَالَ اللهُ عَزَّ وَجَلَّ : إِذا أَحَبَّ عَبْدِي لِقَائي ، أَحْبَبْتُ لِقَاءَهُ ، وإِذا كَرِهَ لِقَائي ، كَرِهْتُ لِقَاءَهُ
.رواه البخاري و مالك
و في رواية مسلم ، توضح معنى الحديث :
: عَنْ عَائِشَةَ ، رَضِيَ اللهُ عَنْهَا ، قَالَتْ : قَالَ رَسُولُ اللهِ ، صَلَّى اللهُ عَلَيْهِ وسَلَّمَ
مَنْ أَحَبَّ لِقَاءَ اللهِ ، أَحَبَّ اللهُ لِقَاءَهُ ، وَ مَنْ كَرِهَ لِقَاءَ اللهِ ، كَرِهَ اللهُ لِقَاءَهُ . فَقُلْتُ : يَا نَبِيَّ اللهِ ، أَكَراهِيةَ المَوْتِ ؟ فَكُلُّنَا نَكْرَهُ المَوْتَ . قَالَ لَيْسَ كَذَلِكَ ، وَلَكِنَّ المُؤْمِنَ إذا بُشِّرَ بِرَحْمةِ اللهِ وَ رِضْوَانِهِ وَجَنَّتِهِ ، أَحَبَّ لِقَاءَ اللهِ ، فَأَحَبَّ اللهُ لِقَاءَهُ ، وَإِنَّ الكَافِرَ إِذا بُشِّرَ بِعَذَابِ اللهِ وَسَخَطِهِ ، كَرِهَ لِقَاءَاللهِ ، وَكَرِهَ اللهُ لِقاءَهُ

31] On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) related:

A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]). (1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a godly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone’s bad deeds. It was related by Muslim.

عَنْ جُنْدُبٍ رَضِيَ اللهُ عَنْهُ : أَنَّ رَسُولَ اللهِ صَلَّى الله عَلَيْهِ وَ سَلَّمَ حَدَّثَ

(أَنْ رجُلاً قال : واللهِ لا يَغْفِرُ اللهُ لِفُلانٍ وإِنَّ اللهَ تَعَالَى قَالَ : مَنْ ذَا الَّذِي يَتَأَلَّى عَلَيَّ أَنْ لا أَغْفِرَ لِفُلان،فَإِنِّي قَدْ غَفَرْتُ لِفُلانٍ، وأَحْبَطْتُ عَمَلَكَ (أَوْ كَمَا قَال
رواه مسلم

32] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him. It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).

عَنْ أَبي هُرَيْرَةَ ، رَضِيَ اللهُ عَنْهُ ، عَنِ النَّبَيِّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، قَالَ :

أَسْرَفَ رَجُلٌ عَلي نَفْسِهِ ، فَلَمَّا حَضَرَهُ المَوْتُ أَوْصَى بَنِيه ، فَقَالَ : إِذَا أَنَا مِتُّ فَأَحْرِقُوني ، ثُمَّ اسْحَقُوني ، ثُمَّ أَذْرُوني في البَحْرِ فَوَاللهِ لَئِنْ قَدَرَ عَلَيَّ رَبِّي لَيُعَذَّبَنِّي عَذَاباً ، مَا عَذَّبَهُ أَحَداً ، فَفَعَلُوا ذَلِكَ بِهِ . فَقَالَ لِلْأَرْضِ : أَدِّي مَا أَخَذْتِ ، فَإِذا هُوَ قَائِمٌ ، فَقَالَ لَهُ : مَا حَمَلَكَ عَلَي مَا صَنَعْتَ ؟ قَالَ : خَشْيَتُكَ يَا رَبِّ ، أَوْ مَخَافَتُكَ . فَغَفَرَ لَهُ بِذَلِكَ .

رواهُ مسلم (وكذلك البخاري والنسائي وابن ماجه)

33] On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (ﷺ), from among the things he reports from his Lord (mighty and sublime be He), is that he said:

A servant [of Allah’s] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you. It was related by Muslim (also by al-Bukhari).

عَنْ أَبي هُرَيْرَةَ ، رَضِيَ اللهُ عَنْهُ ، عَنِ النَّبَيِّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، فِيما يَحْكِي عَنْ رَبِّهِ عَزَّ وَجَلَّ ، قَالَ :

أَذْنَبَ عَبْدٌ ذَنْبًا ، فَقَالَ : اللَّهُمَّ اغْفِرْ لِي ذَنْبي . فَقَالَ تَبَارَكَ وَتَعَالى : أَذْنَبَ عَبْدِي ذَنْبًا ، فَعَلِمَ أنَّ لَهُ رَبّاً ، يَغْفِرُ الذَّنْبَ ، وَيَأْخُذُ بِهِ . ثُمَّ عَادَ فَأَذْنَبَ ، فَقَالَ : أَيّ رَبِّ ، اغْفِرْ لِي ذَنْبِِي ، فَقَالَ تَبَارَكَ وتَعَالى : عَبْدِي أَذْنَبَ ذَنْباً . فَعَلِمَ أَنَّ لَهُ رَبّاً يَغْفِرُ الذَّنْبَ ، ويَأْخُذُ بِهِ . ثُمَّ عَادَ فَأَذْنَبَ ، فَقَالَ : أَيّ رَبِّ ، اغْفِرْ لِي ذَنْبِي : فَقَالَ تَبَارَكَ وَتَعَالَى : أَذْنَبَ عَبْدِي ذَنْباً ، فَعَلِمَ أَنَّ لَهُ رَبّاً ، يَغْفِرُ الذَّنْبَ ، ويَأْخُذُ بالذَّنْبِ . اعْمَلْ مَا شِئْتَ ، فَقَدْ غَفَرْتُ لَكَ .

رواهُ مسلم (وكذلك البخاري)

34] On the authority of Anas (may Allah be pleased with him), who said:

I heard the Messenger of Allah (ﷺ) say: Allah the Almighty said: O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it. It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.

عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ ، قَالَ : سَمِعْتُ رَسُولَ اللهِ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، يَقُولُ :

قَالَ اللهُ تَعَالَى : يَا ابْنَ ادَمَ ، إِنَّكَ مَا دَعَوْتََنِي وَرَجَوْتَنِي ، غَفَرْتُ لَكَ عَلَى مَا كَانَ مِنْكَ وَلَا أُبالِي . يا ابْنَ ادَمَ :لَوْ بَلَغَتْ ذُنُوبُكَ عَنانَ السَّماءِ ثُم َّ اسْتَغْفَرْتَني ، غَفَرْتُ لَكَ . يَا ابْنَ ادَمَ : إِنَّكَ لَوْ أَتَيْتَنِي بِقُرَابِ الأَرْضِ خَطَايا ثُمَّ لَقِيتَني لَا تُشْرِكُ بِي شَيْأً ، لَأَتيْتُكَ بِقُرَابِها مَغْفِرَةً

رواهُ الترمذي (وكذلك أحمد) وسنده حسن

35] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Our Lord (glorified and exalted be He) descends each night to the earth’s sky when there remains the final third of the night, and He says: Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him? It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud). In a version by Muslim the Hadith ends with the words: And thus He continues till [the light of] dawn shines.

عَنْ أَبي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى الله عَلَيْهِ وَ سَلَّمَ قَالَ

يَتنزَّلُ رَبُّنَا ، تَبَارَكَ وَتَعَالَى ، كُلَّ لَيْلَةٍ إلي سَمَاءِ الدُّنْيا ، حينَ يَبْقَى ثُلُثُ اللَّيْلِ الاخِرُ ، فَيَقُولُ مَنْ يَدْعُوني فأَسْتَجِيبَ لَه ؟ مَنْ يَسْأَلُني فَأُعْطِيَهُ ؟ مَنْ يَسْتَغْفِرُني فَأَغْفِرَلَهُ ؟

رواه البخاري (وكذلك مسلم ومالك والترمذي و أبو داود)
وفي رواية لمسلم زيادة:
فَلا يَزالُ كذَلِك حَتَى يُضِيءَ الفَجْرُ

36] On the authority of Anas (may Allah be pleased with him) from the Prophet (ﷺ), who said:

The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand, He made His angels bow down to you and He taught you the names of everything, so intercede for us with your Lord so that He may give us relief form this place where we are. And he will say: I am not in a position [to do that] – and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth. So they will come to him and he will say: I am not in a position [to do that] – and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah. So they will come to him and he will say: I am not in a position [to do that] – and he will mention the taking of a life other that for a life (Quran Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: Go to Jesus, Allah’s servant and messenger, Allah’s word and spirit. So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future. So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and He will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Qur’an has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom. It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).

عَنْ أَنَسٍ ، رَضِيَ اللهُ عَنْهُ ، عَنِ النَّبِيِّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، قَالَ
يَجْتَمِعُ المُؤْمِنُونَ يَوْمَ القِيَامَةِ فَيَقُولُونَ : لَوِ اسْتَشْفَعْنَا إلى رَبِّنَا ، فَيَأْتُونَ ادَمَ ، فَيَقُولُونَ : أَنْتَ أَبو النَّاسِ ، خَلَقَكَ اللهُ بِيَدِهِ ، وَأَسْجَدَ لَكَ مَلائِكَتَهُ ، وَعَلَّمَكَ أَسْماءَ كُلِّ شَيْءٍ ، فاشْفَعْ لَنا عِنْدَ رَبِّكَ ، حَتَّى يُرِيحَنا مِنْ مَكَانِنا هَذا ، فَيَقُولُ : لَسْتُ هُنَاكُمْ ـ وَيَذْكُرُ ذَنْبَهُ ، فَيَسْتَحْيي ـ ائْتُوا نُوحاً ؛ فَإِنَّهُ أَوَّلُ رَسُولٍ بَعَثَهُ اللهُ إِلي أَهْلِ الأَرْض ، فَيَأْتُونَهُ ، فَيَقُولُ : لَسْتُ هُنَاكُمْ ـ ويَذْكُرُ سُؤالَهُ رَبَّهُ مَا لَيْسَ لَهُ بِهِ عِلْمٌ ، فَيَسْتَحْيي ـ فَيَقُولُ : اؤْتُوا خَلِيلَ الرَّحْمنِ ، فَيَأْتُونَهُ ، فَيَقُولُ : لَسْتُ هُنَاكُم ، اؤْتُوا موسى ، عَبْداً كَلَّمَهُ اللهُ ، و أَعْطَاهُ التَّوْرَاةَ . فَيَأْتُونَهُ ، فَيَقُولُ : لَسْتُ هُنَاكُمْ ـ وَيَذْكُرُ قَتْلَ النَّفْسِ بِغَيْرِ نَفْسٍ ، فَيَسْتَحْيي مِنْ رَبِّهِ ـ فَيَقُولُ : اؤْتُوا عِيسَى ، عَبْدَ اللهِ وَرَسُولَهُ ، وَكَلِمَةَ اللهِ وَرُوحَهُ . فَيَأْتُونَهُ ، فَيَقُولُ : لَسْتُ هُنَاكُمْ ، اؤْتُوا مُحَمَّداً ، ـ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ـ عَبْداً غَفَرَ اللهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ ، فَيَأْتُونَنِي ، فَأَنْطَلِقُ حَتَّي أَسْتَأْذِنَ عَلَي رَبِّي فَيُؤْذَنُ . فإذا رَأَيْتُ رَبِّي وَقَعْتُ سَاجداً ، فَيَدَعُني مَا شَاءَ اللهُ ، ثُمَّ يُقَالُ : ارْفَعْ رَأْسَكَ ، وسَلْ تُعْطَهُ ، وَقُلْ يُسْمَعْ ، واشْفَعْ تُشَفَّعْ . فَأَرْفَعُ رَأْسي ، فَأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ ، ثُمَّ أَشْفَعُ ، فَيحُدُّ لي حَدّاً ، فَأُدْخِلُهُمْ الجَنَّةَ . ثُمَّ أَعُودُ إِلَيْهِ ، فإِذا رَأَيْتُ رَبِّي ( فَأَقَعُ ساجداً ) مِثْلَهُ ، ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدّاً ، فَأُدْخِلُهُمُ الجَنَّةَ . ثُمَّ أَعُودُ الثالِثةَ ، ثُمَّ أَعُودُ الرَّابعة ، فَأقُولُ : مَا بَقِي في النَّارِ إِلَّا مَنْ حَبَسَهُ القُرْانُ ، ووَجَبَ عَلَيْهِ الخُلُودُ
رواه البخاري ( وكذلك مسلم والترمذي وابن ماجه ) و في رواية أخرى للبخاري زيادة هي
قَالَ النَّبِيُّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ ، يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ : لَا إِلهَ إِلَّا اللهُ ، وكَانَ فِي قَلْبِهِ مِنَ الخَيْرِ مَا يَزِنُ شَعِيرةً ، ثُمَّ يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ : لَا إِلهَ إِلَّا اللهُ ، وكَانَ فِي قَلْبِهِ مِنَ الخَيْرِ مَا يَزِنُ بُرَّةً ، ثُمَّ يَخْرُجُ مِنَ النَّارِ مَنْ قَالَ : لَا إِلهَ إِلَّا اللهُ ، وكَانَ فِي قَلْبِهِ مَا يَزِنُ مِنَ الخَيْرِ ذَرَّةً

37] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah said: I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17). (1) The words “Thus recite if you wish” are those of Abu Harayrah. It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.

عَنْ أَبي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ : قَالَ رَسُولَ اللهِ صَلَّى الله عَلَيْهِ وَ سَلَّمَ

قَالَ اللهُ أَعْدَدْتُ لِعِبَادي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَت وَ لَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ فاقْرأُوا إنْ شِئْتُمْ : فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ

رواه البخاري و مسلم والترمذي وابن ماجه

38] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he found that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it. (1) The Arabic word used here is “makarih”, the literal meaning of which is “things that are disliked”. In this context it refers to forms of religious discipline that man usually finds onerous. It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa’i).

عَنْ أَبي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ عَنْ رَسُول اللهِ صَلَّى الله عَلَيْهِ وَ سَلَّمَ قَالَ

لَمَّا خَلَقَ اللهُ الجَنَّةَ وَالنَّارَ أَرْسَلَ جِبْرِيْلَ إلى الجنَّةِ فَقَالَ انْظُرْ إِلَيْهَا وَإلى مَا أَعْدَدْتُ لأهْلِهَا فِيْهَا . قَالَ: فَجَاءَهَا وَنَظَرَ إِلَيْهَا وَ إِلى مَا أَعَدَّاللهُ لأهْلِهَا فِيْهَا. قَالَ: فَرَجَعَ إِلَيْهِ قَالَ: فَوَعِزَّتِكَ لَا يَسْمَعُ بِهَا أَحَدٌ إِلَّا دَخَلَهَا فَأَمَرَ بِهَا فَحُفَّتْ بِالمَكَارِهِ فَقَالَ: ارْجِعْ إِلَيْهَا ، فَانْظُرْ إِلى مَا أَعْدَدْتُ لأَهْلِهَا فِيْهَا ، قَالَ: فَرَجَعَ إِلَيْهَا ، فإِذا هِيَ قَدْ حُفَّتْ بِالمَكَارِهِ ، فَرَجَعَ إِلَيْهِ ، فَقَالَ: وَعِزَّتِكَ لَقَدْ خِفْتُ أَنْ لَا يَدْخُلَهَا أَحَدٌ قَالَ: اذْهَبْ إِلى النَّارِ فَانْظُرْ إِليْها ، وإلى مَا أَعْدَدْتُ لأَهْلِها فِيْهَا . فإذا هِي يَرْكَبُ بَعْضُهَا بَعْضًا ، فَرَجَعَ إِلَيْهِ ، فَقَالَ: وَ عِزَّتِكَ لَا يَسْمَعُ بِهَا أحَدٌ فَيَدْخُلَهَا . فَأَمَر بِها فَحُفَّتْ بِالشَّهَوَاتِ ، فَقَالَ: ارْجِعْ إِلَيْهَا ، فَرَجَعَ إلَيْهَا ، فَقَالَ: وَ عِزَّتِكَ لَقَدْ خَشِيتُ أنْ لَا يَنْجُوَ مِنْهَا أَحَدٌ إِلَّا دَخَلَهَا

رواه الترمذي و قال حديث حسن صحيح و كذلك أبو داود والنسائي

39] On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill. It was related by Muslim (also by al-Bukhari and at-Tirmidhi).

عَنْ أَبي سَعيدٍ الْخُدْريّ رَضِيَ اللهُ عَنْهُ عَن النَّبِيّ صَلَّى الله عَلَيْهِ وَ سَلَّمَ قَالَ : احْتَجَّتِ الجَنَّةُ والنَّارُ فَقَالتِ النَّارُ : فِيَّ الجَبَّارونَ والمُتكَبَّرونَ وَقَالتِ الجَنَّةُ : فِيّ ضُعَفاءُ النَّاسِ ومساكينُهُمْ فَقَضَى اللهُ بَيْنَهُما : إِنَّكِ الجَنَّةُ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشاءُ، وإنكِ النارُ عذابي ، أُعَذِبُ بِكِ من أشاءُ ، وَلِكلَيْكُما عَلَيَّ مِلْؤُها
(رواه مسلم (وكذلك البخاري والترمذي

40] On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah will say to the inhabitants of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would you not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you. It was related by al-Bukhari (also by Muslim and at-Tirmidhi).

 

عَنْ أبي سَعِيدٍ الخُدّريّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
إنَّ اللهَ يَقُولُ لأَهْلِ الجَنَّةِ : يَا أهْلَ الجَنَّةِ . فَيَقُولُون : لَبَّيْكَ رَبَّنا وسَعْدَيْكَ ، والخَيْرُ في يَدَيْكَ. فَيَقُولُ : هَلْ رَضِيتُم ؟ فَيَقُولُونَ : وَما لَنا لَا نَرْضَىى يَا رَبّ ، وَقَدْ أَعْطَيْتَنا مَا لمْ تُعْطِ أَحَداً مِنْ خَلْقِكَ . فَيَقُولُ : أَلا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِك ؟ فَيَقُولُونَ : يَا رَبّ وأيُّ شيءٍ أَفْضَلُ مِنْ ذَلِك ؟ فَيَقُولُ : أٌحِلُّ عَلَيْكُمْ رِضْواني ، فَلا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبداً
رواه البخاري (وكذلك مسلم والترمذي)