Hadith (Sayings of the Prophet pbuh)

[Peace]

The Messenger of God, upon whom be peace, said: "Do you think that if there was a river at the door of one of you and he bathed in it five times a day, there would remain any dirt upon him?' They said: 'No dirt would remain on him.' He said: 'That is how it is with the five daily prayers, through them God washes away the sins"

This Hadith was related by Bukhari (1/506) and Muslim (No. 1410).

 

[Peace]

It is reported that the Messenger of God (may peace be upon him) said: "Never is a believer stricken with discomfort, hardship, illness, grief or even with mental worry except that his/her sins are expiated thereby"

This above Hadith was related in Sahih Muslim, Book 032, Number 6242

 

[Peace]

The Prophet (peace and blessings upon him) said:

"Every Muslim has to give in charity". The people asked, "O Allah's Prophet! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "If he cannot find even that?" He replied, "He should help the needy who appeal for help." Then the people asked, "If he cannot do that?" He replied, "Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds."

This Hadith was narrated by Abu Burda from his father from his grandfather in the "Al Jaami` Al Saheeh. Version 1.07 - By Imam Al Bukhari"

 

[Peace]

"Charity is incumbent on each person every day. It is acting justly between two persons, saying a good word, every step you take towards prayer, removing a harmful thing, and showing the way"

 

[Peace]

The Prophet (peace and blessings upon him) said, "Free the captives, feed the hungry and pay a visit to the sick."

This Hadith was narrated by Abu Musa in the "Al Jaami` Al Saheeh. Version 1.07 - By Imam Al Bukhari"

 

[Peace]

Al-Nawwas bin Sam'an, radiyallahu 'anhu, reported that the Prophet, sallallahu 'alayhi wasallam, said:

"Righteousness is good character, and sin is that which wavers in your heart and which you do not want people to know about." [Muslim]



According to Wabisah bin Ma'bad, radiyallahu 'anhu, who said:

I came to the Messenger of Allah, sallallahu 'alayhi wasallam, and he said: "You have come to ask about righteousness ?" " Yes," I answered. He said: "Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and sin is what creates restlessness in the soul and moves to and fro in the breast, even though people give you their opinion (in your favour) and continue to do so."

[A good hadith transmitted from the Musnads of the two Imams, Ahmad bin Hanbal and Al-Darimi]

 

[Peace]

On the authority of Abu 'Abdullah al-Nu'man bin Bashir, radiyallahu 'anhu, who said: I heard the Messenger of Allah, sallallahu 'alayhi wasallam, say:

"Truly, what is lawful is evident, and what is unlawful is evident, and in between the two are matters which are doubtful which many people do not know. He who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges in fact in unlawful things, just as a shepherd who pastures his flock round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things Allah has declared unlawful are His preserves. Beware, in the body there is a flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart."

[Al-Bukhari & Muslim]​

​

It can be noted here that the Prophet, peace be upon him, is using a metaphor, or analogy, twice in this hadith. As mentioned before, using metaphors or analogies in communicating ideas is very effective and powerful. From the metaphor and the way it is worded ("just as a shepherd who pastures his flock round a preserve will soon pasture them in it"), we can say that the doubtful things are closer to the unlawful things.

The great actions or the principles of Monotheism are done by the heart. That is why the heart is mentioned at the end of this hadith. Looking at the hadith at first glance, we might have asked what the heart has to do with the rest of the hadith. It is in the heart that we glorify Allah. It is the action of heart when we refrain from the unlawful. If the heart is strong, sound, has no weaknesses, and is full of iman (faith), then this would lead us to refrain ourselves from undesirable acts. Therefore only those with a strong and sound heart, i.e. the heart that is full of love for Allah, fear of Allah and glorification of Allah, will refrain from the doubtful matters. But those whose hearts are diseased and whose faith is weak, may go around the doubtful matters. Little by little they will indulge in the the undesirable acts, delaying things and eventually getting into the forbidden acts or delaying or even negating the compulsory. It has to do with the status of the heart. That is why the scholars talk about the life of the heart. For example, when you see Muslims praying in the mosque, you see hundreds of people praying together. But what distinguishes them is the status of their hearts, whether it is devoted to Allah or not. How strong and pure is the heart? How sound is the heart? That's where people differ. This is what we should concern ourselves with, and compete - taking care of our hearts, purifying them, taking away any diseases from our hearts, to activate faith in the heart in order to make it alive.

 

[michel]

What you are doing here, Peace, is wonderful; I wish I had time to read your posts every day - if you would allow me to do so, I would offer (at sometime) to put all these posts in the form of a .Pdf document (Adobe) so as to have an authoritative compilation of the Hadith.

 

[Peace]

What you are doing here, Peace, is wonderful; I wish I had time to read your posts every day - if you would allow me to do so, I would offer (at sometime) to put all these posts in the form of a .Pdf document (Adobe) so as to have an authoritative compilation of the Hadith.

Thank you Michel, I am glad you like it And I will be really glad and grateful if you put it all in the Pdf format to have an authoritative compilation of the Hadith!!!!
Thank you again!!

Salam
Peace

 

[Peace]

Abu Hurairah, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Let whosoever believes in Allah and in the Last Day either speak good or be silent. Let whosoever believes in Allah and in the Last Day honour his neighbour. Let whosoever believes in Allah and in the Last Day honour his guest."

​

This hadith contains the rulings concerning the tongue and the behaviour of Muslims towards others. It also emphasises that we are responsible for what we say.

The responsibility of the Muslim regarding what he says is mentioned in the Qur'an:

"Not a word does he utter but there is a watcher by him ready to record it"
[Surah Qaf (50): ayat 18].

There are also other hadiths which state that the Muslim should be careful about what he says. His words can either, if they are pleasing to Allah, raise him to a higher level; or if his words displease Allah, they may cause him to be thrown into the Hellfire - as stated in a hadith recorded by Imam al-Bukhari. This shows that what we say can have a direct effect on whether it will benefit us or not.

One hadith (which illustrates the example of a bad consequence resulting from what a person says) states that the Prophet, peace and blessing be upon him, said that a pious man from Bani Israel use to see his fellow man always committing sins. On day the pious man swore to the sinner: "By Allah, He will never forgive you." Allah was displeased with what the pious man said because only Allah knows what is our destiny, whether someone will end up in Paradise or Hell. Because of this, when the two men died, the pious man was punished and put into Hell and the sinner was forgiven by Allah. [Sunan Abu Daud]

What we can learn here is that either we say something beneficial and good or else we should keep silent.

 

[Peace]

On the authority of Ibn 'Umar (the son of the 2nd Caliph), may Allah be pleased with them, who said: The Messenger of Allah, sallallahu 'alayhi wasallam, took me by the shoulder and said:


[font=Arial, Helvetica, sans-serif] "Be in this world as though you were a stranger or a traveler/wayfarer."

Ibn 'Umar used to say:
"When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life for your death."​

​

​

There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement. Allah says in Surah al-An'am, verse 32:

"And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason?"



In many verses in the Quran, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.

[font=Arial, Helvetica, sans-serif]The impact of this hadith on the life of Muslims[/font]


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1. To increase the sense of responsibility in terms of our duties towards Allah, the Prophet, peace be upon him, relatives, and the community members.
2. To motivate the Muslims to enjoin what is good and to forbid what is evil.
3. To be closer to Allah at all times.
4. To minimise weaknesses, shortcomings and sinful acts.
5. To maximise self-accountability and self-reckoning.
6. To emphasise taqwa and fearing Allah the Almighty.
7. To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.

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[Peace]

Ibn Abbas (The Prophet's cousin), may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, related from his Lord (glorified and exalted be He):

"Verily Allah has recorded the good deeds and the evil deeds." Then he clarified that: "Whosoever intends to do a good deed but does not do it, Allah records it with Himself as a complete good deed; but if he intends it and does it, Allah records it with Himself as ten good deeds, up to seven hundred times, or more than that. But if he intends to do an evil deed and does not do it, Allah records it with Himself as a complete good deed; but if he intends it and does it, Allah records it down as one single evil deed." [Al-Bukhari & Muslim] ​

See how kind and Merciful our Creator is!! We must thank Allah everyday, or rather every second, with every breath that we breathe, we must thank Him, for being so Merciful towards us!!! Glory be to You our beloved Allah!!!
The one whose bad deeds outweigh the good deeds is a failure. Why? After all this mercy and grace from Allah where Allah multiplies good deeds up to 700 times, after all the chances and opportunities that Allah gives us, if a person still persists on disobedience and commits evil acts and in the end his bad deeds outweighs his good ones, then he is truly a big sinner and transgressor. He has no intention of doing good deeds. He has no one to blame but himself.
Muslims need to be careful when it comes to dealing with other people. Unless we receive forgiveness from others, we will be held responsible for wrongdoings towards others. This has to do with our moralsand values as Muslims. We need to be concerned about this if we want to achieve any success in this life or the Hereafter.

 

[Peace]

Abu 'Abd al-Rahman 'Abdullah bin Mas'ud, may Allah be pleased with him, reported: The Messenger of Allah, peace be upon him, the most truthful, the most trusted, told us:

"Verily the creation of any one of you takes place when he is assembled in his mother's womb; for forty days he is as a drop of fluid, then it becomes a clot for a similar period. Thereafter, it is a lump looking like it has been chewed for a similar period. Then an angel is sent to him, who breathes the ruh (spirit) into him. This Angel is commanded to write Four decrees: that he writes down his provision (rizq), his life span, his deeds, and whether he will be among the wretched or the blessed.

I swear by Allah - there is no God but He - one of you may perform the deeds of the people of Paradise till there is naught but an arm's length between him and it, when that which has been written will outstrip him so that he performs the deeds of the people of the Hell Fire; one of you may perform the deeds of the people of the Hell Fire, till there is naught but an arm's length between him and it, when that which has been written will overtake him so that he performs the deeds of the people of Paradise and enters therein." [Al-Bukhari & Muslim]

​

Some people, on hearing this hadith as it is and without further explanation, might feel despair, fearing that they fall into the bad group of people mentioned. This will lead to determination - they may think that no matter what they do, if their end has already been written, then why should they bother to do good deeds. This is the wrong attitude to have as it is based on a wrong perception. Allah is Just. We should trust Allah. If we are good to Allah and trust Him, He will be good to us. We should be optimistic and not pessimistic. We follow Allah's commands and make the effort to be good Muslims and we should not despair.
The Prophet's, peace be upon him, words here are generic and can be used for all situations. If we are honest with Allah, Allah will not leave us - He will help us - He will guide us, etc. The closer we are to Allah, the more He will help us and guide us. Thus, the last section of this hadith is an exception and applies only to few people such as the hypocrites.

 

[Peace]

Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said:

“Verily Allah the Exalted is pure. He does not accept but that which is pure. Allah commands the believers with what He commanded the Messengers. Allah the Almighty has said: "O you Messengers! Eat of the good things and act righteously" [23:51-53]. And Allah the Almighty also said: "O you who believe! Eat of the good things that We have provided you with" [2:167-172].
Then he (the Prophet) mentioned (the case of) the man who, having journeyed far, is dishevelled and dusty and who stretches out his hands to the sky (saying): "O Lord! O Lord!" (while) his food was unlawful, his drink was unlawful, his clothing was unlawful, and he is nourished with unlawful things, so how can he be answered?” [Muslim]

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[font=Arial, Helvetica, sans-serif]lessons[/font]

[font=Arial, Helvetica, sans-serif]The verses above and this hadith imply the following beneficial and useful rulings:
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• [font=Arial, Helvetica, sans-serif]The money that the Muslims earn must be pure and legal.[/font]
• [font=Arial, Helvetica, sans-serif]The food that is consumed must be lawful (halal).[/font]
• [font=Arial, Helvetica, sans-serif]The money with which a person buys food must be lawful, coming from lawful sources.[/font]
• [font=Arial, Helvetica, sans-serif]These are the keys for acceptance of our deeds by Allah.[/font]
• [font=Arial, Helvetica, sans-serif]Whether something is permissible or prohibited is by the will of Allah. He explains, guides and tells us what are permissible and what are not. It is mentioned in the Qur’an that some people have wrongfully made something unlawful when actually Allah has made it lawful, and vice versa. It is actually Allah’s right to make things lawful and unlawful.[/font]
• [font=Arial, Helvetica, sans-serif]Earning and consuming lawful things are important conditions for acceptance of our supplications (du’a) by Allah.[/font]

 

[Peace]

Abu Hurairah, may Allah be pleased with him, reported that a man said to the Prophet, peace be upon him:

"Advise me! "The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious." [Al-Bukhari; Vol. 8 No. 137]

​

[font=Arial, Helvetica, sans-serif]lessons[/font]
[font=Arial, Helvetica, sans-serif]There are four views, of which two of them are from the earlier scholars and the other two are from the contemporary scholars, about the interpretation of the Prophet's, peace be upon him, statement "Do not get angry":
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1. [font=Arial, Helvetica, sans-serif]
   [*]A person should learn how to change his character and adapt the characteristics of generosity, kindness, calmness, modesty, patience and forgiving. If a person adapts these qualities, then he may be able to restrain himself when he is about to get angry.
   [*][font=Arial, Helvetica, sans-serif]One should not act based on anger or while being angry.[/font]
   [*][font=Arial, Helvetica, sans-serif]When a person is about to get angry, he should control himself, be patient and not get angry. This is a contemporary view from Sheikh Al-Bitar.[/font]
   [*][font=Arial, Helvetica, sans-serif]Ustaz Jamaluddin Zarabozo says that the text can be interpreted in the following way: a Muslim must think before acting or speaking. As soon as the feeling of anger appears to oneself, then there is a need to think of why the anger appears and whether it is necessary to be angry. While asking these questions, the person must remember Allah and the Hereafter. This will cause the person to calm down and not get angry.[/font] [/font]

[font=Arial, Helvetica, sans-serif]All these interpretations can be applied as different strategies in handling anger in different situations.
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[Peace]

It was narrated on the authority of Abi Tha'labah Al-Khushani Jurthum bin Nashir, that the Messenger of Allah, peace be upon him, said:

"Verily Allah the Almighty has prescribed the obligatory deeds, so do not neglect them; He has set certain limits, so do not go beyond them; He has forbidden certain things, so do not indulge in them; and He has said nothing about certain things, as an act of mercy to you, not out of forgetfulness, so do not go enquiring into these." ​

[Related by Al-Daraqutni and others - Al-Nawawi said this is a hasan (fine) hadith]​

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[font=Arial, Helvetica, sans-serif]lessons[/font]

[font=Arial, Helvetica, sans-serif]The meaning of the statement which says: "He (Allah the Almighty) has set certain limits, so do not go beyond them." has been emphasised in the Qur'an. Allah says: [/font]



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These are the bounds, the limits set by Allah. Do not then transgress them for who transgress them are evil doers. [Surah Al-Baqarah (2): Ayah 229],​

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[font=Arial, Helvetica, sans-serif]and in Surah Al-Talq, Ayah 1, Allah says:[/font]



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And those are the set limits of Allah and whosoever transgresses the set limits of Allah then he indeed has wronged himself.​

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[font=Arial, Helvetica, sans-serif]By looking closer into the content of these verses, we find that the two verses are talking about the limits (hudud) that Allah set regarding family relationships, especially the relationship between husband and wife. The limits that govern the relationship between husband and wife are stated in two verses in two surahs. Moreover, in Surah Al-Nisa', Ayah 13 and 14, Allah talks about the regulations of inheritance (furud almirath). Favouring one person over another and giving a person more than he deserves is considered transgression in Islam. And if we lessen or decrease the right of another person, this is also considered transgression. We have to stick to what Allah has set for us regarding what a person should receive.[/font]

 

[Peace]

Abu Hurairah reported that the Messenger of Allah, peace be upon him, said:

"Allah the Almighty has said: 'Whosoever acts with enmity towards a closer servant of Mine (wali), I will indeed declare war against him. Nothing endears My servant to Me than doing of what I have made obligatory upon him to do. And My servant continues to draw nearer to Me with supererogatory (nawafil) prayers so that I shall love him. When I love him, I shall be his hearing with which he shall hear, his sight with which he shall see, his hands with which he shall hold, and his feet with which he shall walk. And if he asks (something) of Me, I shall surely give it to him, and if he takes refuge in Me, I shall certainly grant him it.'"
​

lessons
In the first portion of the hadith ("Nothing endears My servant to Me than doing of what I have made obligatory upon him to do. And My servant continues to draw nearer to Me with supererogatory (nawafil) prayers so that I shall love him."), Allah classifies His servants into two categories:

1. The first category are those who get closer to Allah by fulfilling the obligations and avoiding the prohibitions. This is a moderate level that has been described in the Qur'an as ashab alyameen. This is the minimum level of wilayah. In other words, wilayah is achieved just by fulfilling the obligations and avoiding the prohibitions. This level of wilayah is expected from all believers.
   
2. The second category of people are those who are closer to Allah by being competent (al-sabiqeen) in their worship and effort and strive to be close to Allah. This category of people are not satisfied only of performing the obligations and avoiding the prohibitions but they go further by performing the preferable acts. They also avoid the non-preferable acts. Consequently, they will reach the degree of wara' and wilayah that will make Allah love them. Allah mentions this explicitly and that His love will be granted for these competent people.

Some of the early people (salaf) used to say that it is not a big matter whether you love; the biggest matter is to be loved by Allah. If you are loved by Allah, then you are granted with His mercy and blessings. You are going to be granted with His support and guidance.
The Prophet, peace be upon him, used to say the following in his du'a (supplication): "O Allah I ask You that You love me and the love of those who love You and to enable me also to love every act and deed that may bring me closer to You". That is the reason why some of the early scholars say that the actions and the worship that are based on the love of Allah will continue and never be depressed or frustrated. Some others say that the one who loves Allah will not get fed up or bored of getting closer to Allah. He never feels that he is bored of doing good deeds and acts that will get him closer to Allah. Other scholars say that for the one who loves Allah, his heart is purified and he always remembers Allah. He always seeks and strives to do good deeds and acts that will get him closer to Allah. He does all of this with pleasure.

The early scholars also say that the one who loves Allah should obey Him, otherwise he is only claiming to love Allah. Scholars say that among the preferable acts (nawafil) that make a person become closer to Allah, is the nawafil al-salawat (the preferable prayers that the Prophet, sallallahu 'alayhi wasallam, used to pray every day). Another thing is the recitation of the Qur'an and listening to it with full attention and understanding. Also part of the preferable acts is the remembrance of Allah where what the tongue says matches with what the heart believes, and the love of other good Muslims who are closer to Allah.

 

[Peace]

Prophet Muhammed says: "When a man dies no further reward is recorded for his actions, with three exceptions: Sadqa (charity) which continues to be supplied, or knowledge from which benefit continues to be reaped, or the prayers of a good son to his dead father."
(Muslim).

 

[Peace]

Prophet Muhammed said:"If anyone removes (one of the) anxieties of this world from a believer, Allah will remove (one of the) anxieties from him on the Day of Resurrection; if one smoothes the way for one who is destitute, Allah will smooth the way for him in this world and the next; and if anyone conceals the faults of a Muslim, Allah will conceal his faults in this world and the next. Allah helps a man as long as he helps his brother. If anyone pursues a path in search of knowledge Allah will thereby make easy for him a path to paradise."
(Muslim)

So let's do our best to increase our good deeds and help each other and be caring and merciful towards each other in order that our Merciful Allah helps us and has mercy on us.

 

[Peace]

Prophet Muhammed saidThe one who would have the worst position in Allah's sight on the Day of Resurrection would be a learned man who did not profit from his learning.
(Darimi).