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En Sahih Muslim
En Sahih Muslim
Document Information:
1st edition
Edited by: Mika'il al-Almany
Created: 2009-10-02 17:41:54
Last modified: 2009-11-05 22:38:59
Version: 0911052238593859-30
SAHIH MUSLIM
Content
Book 1: The Book of Faith (Kitab Al-Iman)..............................................................................................58
Chapter 1: .....................................................................................................................................................59
Chapter 2: What is iman and what are its Characteristics.......................................................60
Chapter 3: On prayer (salat) which is one of the pillars of islam.........................................62
Chapter 4: Pertaining to faith in Allah..............................................................................................63
Chapter 5: Concerning iman by which a person would enter heaven................................64
Chapter 6: Concerning the Saying of the Apostle: Islam is founded on five (funda-
ments) ............................................................................................................................................................65
Chapter 7: Relating to the Command for belief in Allah and his prophet and the laws
should like the same thing for one's brother-in-Islam as one likes for one's self............81
Chapter 19: Concerning the prohibition to harm neighbour..................................................82
Chapter 20: Concerning exhortation to accord honour and respect to the neighbour
and to the guest and obligation to observe silence expect in goodness, and all these
faith, that faith increases and diminihes; Enjoining that which is good and forbidding
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love for believers is (a characteristic feature of) faith and giving currency to (the practise of paying salutation by saying) As-Salamu'Aleikum (peace be upon you) is the
sinner: Negation of the excellence of iman at the time of committing sin ........................88
Chapter 26: Concerning the peculiarities of a hypocrite .........................................................89
Chapter 27: The condition of the faith of one who calls his brother muslim an unbelie-
ver ...................................................................................................................................................................90
Chapter 28: The condition of the faith of one who knowingly denies his true parentage
...........................................................................................................................................................................90
Chapter 29: Abusing a muslim is an outrage and fighting against him is unbelief ......91
Chapter 30: Don't become unbelievers after me by striking the necks of one another
...........................................................................................................................................................................92
Chapter 31: The use of the word "unbelief" in case of slandering (anyone) or one's lineage, and lamentation ..........................................................................................................................92
Chapter 32: Calling the fugitive slave as infidel ..........................................................................93
Chapter 33: The unbelief of one who said: we got rainfall by the movement (of the
stars) ...............................................................................................................................................................93
Chapter 34: The love of ansar (helpers) and 'Ali (may Allah be pleased with all of
them) is (an ingredient) of iman and (one of) its signs, and hatred against them is a
"kufr" for things besides unbelief of allah, for example ungratefulness and ingratitude
...........................................................................................................................................................................95
Chapter 36: Application of the word "kufr" to one who neglects prayer ...........................96
Chapter 37: Belief in allah is the best of deeds .............................................................................97
Chapter 38: Polytheism is the most shameful of sins and the mentioning of the gravest
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Allah" ...........................................................................................................................................................102
Chapter 43: The utterance of the apostle (may peace be upon him): He who takes, up
whom Allah would not speak on the day of resurrection, nor would he see towards
them nor would absolve them, and for them is a painful chastisement ..........................107
Chapter 48: Suicide is the gravest sin ............................................................................................109
Chapter 49: Strict forbiddance of acting dishonestly in respect of the spoils or booty.
would cause to die anyone having ankthing like faith in his heart ..................................113
Chapter 52: Exhortation to be prompt in doing good deeds before the appearance of
turbulance .................................................................................................................................................113
Chapter 53: Pertaining to the fear of a believer lest his deeds should be lost ...............113
Chapter 54: Would (people) be held responsible for the deeds committed during the
ge ...................................................................................................................................................................115
Chapter 56: Pertaining to the virtuous act of a man before embracing islam ..............116
Chapter 57: The veracity of faith and its sincerity ...................................................................117
Chapter 58: Concerning the words of Allah whether you manifest whatever is in your
SAHIH MUSLIM
Chapter 61: Pertaining to eviil suggestion or prompting in faith and what should be
said when it occurs to the mind of a man ....................................................................................121
Chapter 62: Warning for one appropriating the right of a muslim by taking a false
empt to take possession of the property of another without any legitimate right. If such
man is killed his abode is fire and he who dies in protecting his property is a martyr
........................................................................................................................................................................125
Chapter 64: The ruler who, is unjust to his subjects deserves punishment of fire ......126
Chapter 65: Removal of trustworthiness and faith from some hearts and appearance of
position) of being strange, and it would concentrate between the two mosques ........129
Chapter 67: The effacing of faith in the later age .....................................................................129
Chapter 68: Permissibility of concealing the faith of one who fears ................................130
Chapter 69: To habituate the heart with faith which due to its weakness, is scared and
the forbiddance to call positively one a believer without a definite proof .....................130
Chapter 70: The heart is more satisfied on seeing evidence .................................................131
Chapter 71: The necessity of affirming the prophethood of our apostle Muhammad
(may peace be upon him) who is the apostle sent to the whole of humanity, and the
........................................................................................................................................................................134
Chapter 74: The beginning of revelation to the messenger of Allah (may peace be upon
him) .............................................................................................................................................................136
Chapter 75: Night journey of the messenger of Allah (may peace be upon him) to hea-
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Chapter 80: In proof of the fact that the believers would see their lord (hallowed be he
and exalted) on the last day ...............................................................................................................150
Chapter 81: The way in which the believers would see the lord .......................................151
Chapter 82: Affirmation of intercession and rescue from fire of the believers in onen-
him ...............................................................................................................................................................170
Chapter 87: Regarding the words of Allah: "And warn thy nearest kindred" ................170
Chapter 88: Intercession of the messenger of Allah (may peace be upon him) for Abu
paradise ......................................................................................................................................................177
Epilogue ......................................................................................................................................................178
Book 02: The Book of Purification (Kitab Al-Taharah).....................................................................181
Introduction .............................................................................................................................................182
Chapter 1: Merit of wudu' ..................................................................................................................182
Chapter 2: Purification is essential for prayer ............................................................................182
Chapter 3: How to perform ablution .............................................................................................183
Chapter 4: The merit of wudu and that of prayer after it ......................................................184
Chapter 5: While cleaning the nose and using of pebbles in toilet, the odd number is
preferable ..................................................................................................................................................188
Chapter 6: The washing of feet properly is an integral part of wudu ..............................189
Chapter 7: It is obligatory to wash all parts of the body necessary for purification ...191
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ankle in washing the hands and feet, while performing ablution .....................................191
Chapter 10: Pertaining to tooth-stick (brushing the teeth) ..................................................194
Chapter 11: Characteristics of fitra ................................................................................................195
Chapter 12: How to cleanse oneself after relieving oneself ..................................................196
Chapter 13: Starting from the right hand side for ablution, etc .........................................198
Chapter 14: Easing is forbidden in the streets and under the shade .................................198
Chapter 15: Wiping over the socks ................................................................................................199
Chapter 16: Wiping (over) the forelock and turban ...............................................................201
Chapter 17: Time limit for wiping over the shoes ....................................................................202
Chapter 18: It is undesirable to put one's hand in the utensil before washing it .........203
Chapter 19: Instructions pertaining to the licking of a dog .................................................204
Chapter 20: It is forbidden to urinate in stagnant water .......................................................205
Chapter 21: It is forbidden to wash oneself in standing water ...........................................206
Chapter 22: It is obligatory to cleanse the mosque when there are impurities in it and
the earth becomes clean of impurities with the help of water without scraping (the
part of it) ....................................................................................................................................................206
Chapter 23: Pertaining to the urine of the suckling babe, and how it is to be washed
away ............................................................................................................................................................207
Chapter 24: Washing away of the semen from the garment and its scraping .............208
Chapter 25: The impurity of the blood of menses and its washing ...................................209
Chapter 26: Proof of the impurity of urine and that it is obligatory to safeguard oneself
from it .........................................................................................................................................................210
Book 03: The Book of Menstruation (Kitab Al-Haid)........................................................................211
Chapter 1: Lying with one in menstruation above the waist-wrapper ............................212
Chapter 2: The menstruating woman is permitted to wash the head of her husband,
comb his hair, and her left-over as clean, and one is permitted to recline in her lap
bath) and the desirability of ablution for him, and washing of the sexual organ as he
SAHIH MUSLIM
reproductive substance (ovum), and that the offspring is produced by the contribution
of both .........................................................................................................................................................219
Chapter 8: Bathing after sexual intercourse or seminal emission ......................................220
Chapter 9: The quantity of water that is desirable for a bath because of sexual inter-
course, bathing of the male and female with one vessel in the same condition and wa-
bath ..............................................................................................................................................................225
Chapter 12: The desirability of using musk at the spot of blood while bathing after
menstruation ............................................................................................................................................226
Chapter 13: The woman who has a prolonged flow of blood, her bathing and prayer
........................................................................................................................................................................227
Chapter 14: It is obligatory for a menstruating woman to complete the abandoned
........................................................................................................................................................................234
Chapter 22: Ablution is essential when one taizes something cooked with the help of
fire ................................................................................................................................................................235
Chapter 23: Abrogation of the hadith that ablution is obligatory for him who takes so-
breaking it, can safely offer prayer without performing a new ablution .......................237
Chapter 26: Purification of the skins of the dead animals by tanning them .................238
Chapter 27: Tayammum .....................................................................................................................240
Chapter 28: A muslim is not defiled ...............................................................................................242
Chapter 29: Remembrance of allah even in a state of sexual defilement .......................242
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apostle (may peace be upon him) and then beg for him the wasila ..................................250
Chapter 6: The excellence of adhan and running away of the satan on hearing it ....251
Chapter 7: The desirability of raising the hands apposite the shoulders at the time of
beginning the prayer and at the time of bowing and at the time of returning to the
prayer (takbir-i-tahrima) below the chest and above the navel and then placing them
our lord, for thee is the praise), and tamin (amin) ...................................................................265
Chapter 17: The muqtadi (follower) should strictly follow the imam in prayer .........266
Chapter 18: The imam is authorised to appoint one as his deputy when there is a valid
reason for it (for example, illness or journey or any other), and if an imam leads the
prayer sitting as he cannot do so standing, his followers should say prayer standing
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provided they are able to do it and there is an abrogation of saying prayer sitting behind a sitting imam ...............................................................................................................................269
Chapter 19: If the imam arrives late and there is no danger of an unpleasant happe-
hibition of making gestures with hands and lifting themwhile pronouncing salutation,
andthe completing of first rowsand joining together well in them ...................................278
Chapter 25: Straightening of rows and the excellence of the first row and then of the
subsequent rows and competing and vying with one another for the first row and
priority of the men of virtues and their nearness to the imam ...........................................279
Chapter 26: The praying women have been commanded not to precede men in lifting
........................................................................................................................................................................294
Chapter 36: Following the imam and acting after him ..........................................................296
Chapter 37: What is to be recited in bowing and prostration .............................................299
Chapter 38: The excellence of prostration and exhortation to observe it .......................301
Chapter 39: How the limbs should work in prostration and forbiddance to fold clo-
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........................................................................................................................................................................303
Chapter 41: The excellence of the prayer and the way it is begun and the excellence of
ruku' and moderation in it, and prostration and moderation in it, etc. ...........................304
Chapter 42: Sutra for prayer .............................................................................................................305
Chapter 43: Prayer in a single garment ........................................................................................311
Chapter 44: Mosques and the place of worship ........................................................................312
Chapter 45: Building of the prophet's mosque in medina .....................................................315
Chapter 46: Change of qibla from Bait-ul-maqdis to kK'ba ................................................316
Chapter 47: Forbiddance to build mosques on the graves and decorating them with
........................................................................................................................................................................321
Chapter 52: It's allowable to curse satan during prayer and seek the protection (of the
lord) and minor acts (of commission) in prayer .......................................................................323
Chapter 53: Permissibility of carrying children in prayer ....................................................324
Chapter 54: The permissibility of moving two steps in the prayer ....................................324
Chapter 55: It is not advisable to say prayer while keeping one's hand on one's waist
........................................................................................................................................................................325
Chapter 56: It is forbidden to remove pebbles and smooth the ground while engaged
in prayer ....................................................................................................................................................325
Chapter 57: Forbiddance to spit in the mosque while engaged in prayer ......................326
Chapter 58: Permissibility of wearing shoes in prayer ...........................................................328
Chapter 59: It is not advisable to pray wearing a cloth which has designs or markings
over it ..........................................................................................................................................................328
Chapter 60: When food is brought before a man and he is inclined to take it, he should
not say prayer before eating it and undesirability of praying while feeling the call of
nature ..........................................................................................................................................................329
Chapter 61: Forbiddance to eat garlic, onions, and anything of offensive smell while
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........................................................................................................................................................................350
Chapter 71: Desirability of going to prayer with dignity and tranquillity and forbid-
them .............................................................................................................................................................364
Chapter 80: Commencement of the time for the evening prayer is immediately after
sunset ..........................................................................................................................................................366
Chapter 81: Time for the night prayer and its delay ...............................................................366
Chapter 82: Desirability of observing the morning prayer at earlier hour and that is
the time when there is darkness before dawn and the information regarding the length
of recitation in it .....................................................................................................................................370
Chapter 83: Disapproval of delaying the prayer from its prescribed time; what one
who is led in prayer should do when the imam delays it? ....................................................372
Chapter 84: Excellence of prayers in congregation and grim warning for remaining
que ................................................................................................................................................................376
Chapter 86: Forbiddance to go out of the mosque after the adzan has been announced
by mu'adhdhin ........................................................................................................................................377
Chapter 87: Excellence of praying the 'isha'and morning prayers in congregation . .377
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Chapter 88: Permission to remain away from the congregational prayer for any genuine reason ...................................................................................................................................................378
Chapter 89: Permissibility of observing nafl (supererogatory) prayer in congregation
and that too on the mat or the covering cloth or any other thing which is free from
muslims ......................................................................................................................................................388
Chapter 95: Compensation of the missed prayer and excellence of observing it
promptly ....................................................................................................................................................391
Chapter 96: The prayer of travellers and shortening of it .....................................................396
Chapter 97: Praying in houses when it rains ..............................................................................400
Chapter 98: Permissibility of saying nafl prayer on a riding beast while on a journey,
in whatever direction it turns ...........................................................................................................402
Chapter 99: Permissibility of combining two prayers on a journey ..................................404
Chapter 100: Combination of prayers, when one is resident ..............................................405
Chapter 101: Permissibility of turning to the right and left in prayer .............................407
Chapter 102: Excellence to be on the right side of the imam ..............................................407
Chapter 103: The undesirability of observing nafl prayer, when the mu'adhdhin beg-
eight are its maximum rak'ahs. and average rak'ahs are four or six, and exhortation
for the observance of the prayer ......................................................................................................411
Chapter 108: Excellence of observing two rak'ahs of sunnah in the dawn prayer ....414
'A'isha reported: When it was dawn, the Messenger of Allah (may peace be upon him)
observed two rak'ahs, and I would say: Does he recite only the opening chapter of the
Qur'an in it?...............................................................................................................................................415
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Chapter 109: The virtue of sunan prayers before and after the fard rak'ahs and their
number .......................................................................................................................................................417
Chapter 110: Permissibility of observing nafl (voluntary prayer) standing or sitting
........................................................................................................................................................................421
Chapter 112: Forenoon prayer should be offered when it is sufficiently hot ...............427
Chapter 113: Night prayer consists of pairs of rak'ahs and witr is a rak'ah at the end of
the end of night should observe witr in the first part of it ....................................................430
Chapter 115: The most excellent prayer is one in which one stands for a longer time
........................................................................................................................................................................431
Chapter 116: Exhortation to supplicate and make mention (of Allah) at the end of the
stantly ..........................................................................................................................................................444
Chapter 123: Concerning dozing off in prayer, or faltering of one's tongue in the recitation of the qur'an, or in mentioning of Allah, one should sleep, or stop lt till one be-
qur'an ..........................................................................................................................................................451
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Chapter 129: Excellence of the one who is proficient in the qur'an and one who falters
in it ...............................................................................................................................................................451
Chapter 130: Excellence of the reciting of the qur'an by one who is more skilled and
it and to recite it from his memory and shedding tears while listening to the recitation,
and deliberating over it .......................................................................................................................452
Chapter 132: Excellence of the recitation of the quran in prayer and that of its lear-
ning ..............................................................................................................................................................453
Chapter 133: Excellence of the recitation of the qur'an and that of surah al-Baqara
........................................................................................................................................................................454
Chapter 134: Excellence of surah al-Fatiha and concluding verses of surah al-Baqara
and exhortation to recite the last two verses of surah al-Baqara .......................................455
Chapter 135: Excellence of surah Al-kahf and ayat Al-kursi .............................................456
Chapter 136: Excellence of the recitation of "Aay: He is Allah, the one" (surah Ikhlas)
........................................................................................................................................................................456
Chapter 137: Excellence of the recitation of the two surahs concerning the taking of
refuge ..........................................................................................................................................................458
Chapter 138: Excellence of one who acts upon (the teachings of the) qur'an and one
who teaches it ..........................................................................................................................................458
Chapter 139: "The qur'an has been revealed in seven modes of reading" and its mea-
ning ..............................................................................................................................................................459
Chapter 140: Reciting the qur'an leisurely and distinctively and abstaining from reciting it very hurriedly, and permissibility of reciting two surahs or more than two in a
rak'ah ..........................................................................................................................................................461
Chapter 141: That which concerns recitation ...........................................................................463
Chapter 142: Times when prayer is prohibited .........................................................................464
Chapter 143: How 'Amr b. 'Abasa embraced Islam ..................................................................466
Chapter 144: Do not get into the habit of observing prayer at the time of the rising sun
SAHIH MUSLIM
........................................................................................................................................................................478
Chapter 155: Jumu'a prayer is to be observed when the sun passes over the meridian
........................................................................................................................................................................479
Chapter 156: Concerning the two sermons before the friday prayer and sitting for a
sport, they break away to it, and leave thee standing" (lxii. 11) .........................................480
Chapter 158: Warning on neglecting jumu'a ............................................................................481
Chapter 159: Shortness of prayer and sermon ..........................................................................482
Chapter 160: Observing of two rakiahs as a salutation of the mosque while the imam
is delivering (the sermon) ...................................................................................................................485
Chapter 161: Hadith pertaining to giving instruction in khutba .......................................486
Chapter 162: What is to be recited in the jumuia prayer? ...................................................486
Chapter 163: Prayer (sunan) after the jumu'a prayer (fard) ................................................488
Chapter 164: The prayer of the two 'Ids .......................................................................................489
Chapter 165: Permissibility of women's going out on 'Id days towards the place of
worship and their presence in the khutba (sitting) at a distance from men ..................492
Chapter 166: Abandoning of prayer before 'Id and after it in the place of worship
(ourside the habitation) especially meant for 'Id .......................................................................492
Chapter 167: What is to be recited in 'Id prayers .....................................................................493
Chapter 168: Permission for innocent sport on 'id days ........................................................493
Chapter 169: Prayer for rain .............................................................................................................495
Chapter 170: Supplication in prayer for rain ............................................................................496
Chapter 171: (Prayer for) protection (of allah) when there is a windstorm, or (terribly
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Chapter 177: Closing the (eyes) of the dead and supplication for him on visiting him
........................................................................................................................................................................510
Chapter 178: Weeping for the dead ...............................................................................................511
Chapter 179: Visiting the sick ...........................................................................................................512
Chapter 180: Endurance in trouble at the first blow ..............................................................512
Chapter 181: The dead body is punished for the lamentation of his family ..................513
Chapter 182: Women forbidden to follow the bier .................................................................518
Chapter 183: Washing of the dead body ......................................................................................518
Chapter 184: Concerning the shrouding of the dead body ..................................................520
Chapter 185: Covering the dead body with a cloth .................................................................521
Chapter 186: Exhortation to shroud the dead body well .......................................................521
Chapter 187: Making haste in funeral ..........................................................................................522
Chapter 188: Merit of the funeral prayer and following the bier .....................................522
Chapter 189: If one hundred muslims offer prayer for the dead, all of them interceding for him (it would be accepted) ...............................................................................................524
Chapter 190: The dead who is praised in good words, or who is condemned in bad
words ...........................................................................................................................................................525
Chapter 191: What is said in case of one who gets relief and the one from whom the
other gets relief .......................................................................................................................................525
Chapter 192: Prayer over the grave ...............................................................................................527
Chapter 193: Standing up on seeing a bier .................................................................................528
Chapter 194: Abrogation of the act of standing up for the bier .........................................529
Chapter 195: Supplication for the dead in the funeral prayer ............................................530
Chapter 196: Where should the imam stand for offering prayer over the dead body
........................................................................................................................................................................531
Chapter 197: It is permissible to ride back after offering funeral prayer .......................532
Chapter 198: Niche in the grave and setting up of mud bricks over the dead .............532
Chapter 199: Commandment in regard to the levelling of the grave ..............................533
Chapter 200: It is forbidden to plaster the grave or constructing anything over it ....533
Chapter 201: It is forbidden to sit over the grave and observe prayer facing towards it
........................................................................................................................................................................534
Chapter 202: Funeral prayer in the mosque ...............................................................................534
Chapter 203: What is to be said while visiting the graveyard and the supplication to be
the lord, the exalted and high, for visiting the grave of his mother ..................................536
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Chapter 205: Abandoning of funeral prayer for him who committed suicide .............537
Book 05: The Book of Zakat (Kitab Al-Zakat)......................................................................................538
Introduction .............................................................................................................................................539
Chapter 1: ..................................................................................................................................................540
Chapter 2: No zakat is due from a muslim on his slave or his horse ................................541
Chapter 3: Sending off for the payment of zakat and of refusing to pay it ....................542
Chapter 4: Zakat (sadaqa) fitr is binding on every muslim ..................................................542
Chapter 5: Taking out of sadaqat-ul-fitr before observing fitr prayer ............................544
Chapter 6: Sin of one who does not pay zakat ...........................................................................544
Chapter 7: Pleasing of the collector ................................................................................................548
Chapter 8: The gravity of punishment for one who does not pay zakat ..........................548
Chapter 9: Exhortation to give sadaqa ..........................................................................................549
Chapter 10: Hoarders of wealth and punishment to them ...................................................550
Chapter 11: Exhortation to spend and tidings to him who spends (on good deeds) . .551
Chapter 12: Excellence of spending on one's family, and servant, and sin of one who
holds ............................................................................................................................................................563
Chapter 23: Proof of reward for the giver of charity even if it goes into the hands of an
mary .............................................................................................................................................................564
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Chapter 25: Concerning the collection of sadaqa and doing of good deeds ..................566
Chapter 26: Exhortation to spend (for the sake of Allah) and disapproval of calculating
small amount should neither be discouraged nor looked down upon .............................568
Chapter 28: Excellence of giving sadaqa secretly .....................................................................568
Chapter 29: The most exceli, ent sadaqa is that which is given when one is healthy and
close-fisted ................................................................................................................................................568
Chapter 30: Concerning the statement that the upper hand is better than, the lower
hand, and the upper hand is that which gives and the lower one is that which receives
........................................................................................................................................................................569
Chapter 31: It is forbidden to beg ....................................................................................................570
Chapter 32: Miskin (poor man) is one who does not find enough to satisfy him and the
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Chapter 50: To please the collector of zakat, unless he makes an unjust demand ......596
Book 06: The Book of Fasting (Kitab Al-Sawm)...................................................................................597
Introduction .............................................................................................................................................598
Chapter 1: Excellence of the month of Ramadan ......................................................................600
Chapter 2: Fasting in Ramadan should necessarily be commenced with the sight of the
new moon and finished with the sight of the new moon if the weather is cloudy at the
cannot be held valid for the other town situated at a considerable distance from it . 605
Chapter 6: It is immaterial whether the new moon is large (on account of appearing
after thirty nights) or small (on account of appearing on the thirtieth night); and Allah
defers it to make it suitable for sighting and if the sky is cloudy, then thirty (fasts) are
to be completed .......................................................................................................................................606
Chapter 7: The months of 'Id are not incomplete ......................................................................606
Chapter 8: The timing of fast begins with dawn .......................................................................607
Chapter 9: Excellence of taking meal before dawn, stress on giving it preference and
preference for deferring it (at the fag end of the night) and hastening in breaking it
........................................................................................................................................................................610
Chapter 10: The time for breaking the fast and ending of day ...........................................611
Chapter 11: It is forbidden to observe uninterrupted fasting ..............................................613
Chapter 12: Kissing is not forbidden while fasting if one is not urged by sexual lust
........................................................................................................................................................................615
Chapter 13: There is no harm in observing fast if one is junbi even after dawn .........617
Chapter 14: Sexual intercourse is completely forbidden during the day in the month of
Ramadan ....................................................................................................................................................619
Chapter 15: Permissibility of observing the fast or not observing it in the month of Ra-
........................................................................................................................................................................624
Chapter 17: Choice for observing fast and breaking it on a journey ...............................625
Chapter 18: It is preferable for the pilgrim not to observe fast in 'Arafat on the day of
'Arafa ...........................................................................................................................................................626
Chapter 19: Fasting on the day of 'Ashura (10th of Muharram) ........................................627
Chapter 20: On which day the fast is to be observed in Muharram .................................632
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Chapter 21: He who ate on the day of Ashura should abstain (from eating) for the rest
of the day (as a mark of respect) ......................................................................................................633
Chapter 22: Forbiddance to observe fast on 'Id-ul-Fitr and 'Id-ul-Adha ........................634
Chapter 23: Disapproval of fasting on friday alone ................................................................635
Chapter 24: Abrogation of the words of Allah: "And as for those who can fast (but do
not) the expiation is" by the words: "Whosoever witnesses it he shall have to fast the
Ramadan ....................................................................................................................................................652
Chapter 37: Excellence of Lailat-ul-Qadr and exhortation to find it ...............................652
Chapter 38: Observing of i'tikaf in the last ten days of Ramadan ......................................657
Chapter 39: When should a person enter the place of i'tikaf as he intends to observe it
........................................................................................................................................................................658
Chapter 40: One should exert more (in devotion and prayer) in the last ten days of
Rramadan ..................................................................................................................................................658
Chapter 41: Fasting on the 10th of Dhu'l-Hijja .........................................................................659
Book 07: The Book of Pilgrimage (Kitab Al-Hajj)...............................................................................660
Introduction .............................................................................................................................................661
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Chapter 1: What is permitted for the muhrim (wearer of ihram) in Hajj and Umra,
what is not permissible and forbiddance of the use of perfume .........................................662
Chapter 2: The place where the pilgrims enter upon the state of ihram ........................665
Chapter 3: Talbiya, its charateristics and its time .....................................................................667
Chapter 4: Thf people of medina are commanded to enter upon the state of ihram at a
........................................................................................................................................................................670
Chapter 7: Hunting is forbidden for one who is in the state of ihram .............................673
Chapter 8: Which animal the muhrim and the non-muhrim are permitted to kill in
the state of ihram and at the conclusion of it (within the precincts of the Ka'ba) .......677
Chapter 9: It is permissible to shave the head in the state of ihram if there is a trouble,
tion and excellence of bath while entering into the state of ihram ...................................687
Chapter 16: Types of ihram-it is permissible to enter into the state'of ihram singularly
for the sake of Hajj, or for Tamattu'bi'l-umra ila'l-hajj or for both Hajj and 'Umra to-
gether ..........................................................................................................................................................687
Chapter 17: Performing Hajj and Umra separately .................................................................698
Farewell pilgrimage of the apostle of Allah (may peace be upon him).............................699
Chapter 18: Staying and the significance of the verse:, then hasten on from where the
other one or abrogation of putting off ihram and completing (hajj and umra) ..........705
Chapter 20: Permissibility of the Tamattu, (form of pilgrimage) .......................................707
Chapter 21: Sacrificing of animal is obligatory for Tamattu, but he who does not do it
is required to observe fast for three days during the Hajj and for seven days when he
SAHIH MUSLIM
and getting l@to it after a bath and entering during the day ..............................................726
Chapter 37: Excellence of walking at a quick pace in Tawaf in 'Umra and on the occa-
waf ................................................................................................................................................................729
Chapter 39: Excellence of kissing the black stone while circumambulating ................730
Chapter 40: It is permissible to observe Tawaf on the back of a camel or any other ri-
ding beast, and to touch the black stone with a stick ..............................................................731
Chapter 41: Sa'i between al-Safa' and al-Marwa is an essential rite of Hajj and Hajj is
SAHIH MUSLIM
should hasten from Mmuzdalifa to Mina at the latter part of the night before the people move in multitude, and excellence of staying there for others until they observe the
Mecca is on the left side and pronouncing of takbir while throwing every pebble ...744
Chapter 49: Excellence of flinging pebbles at Jamrat al-'Aqaba on the day of sacrifice
(ioth of Dhu'l-Hijja) while riding ....................................................................................................745
Chapter 50: The pebbles to be used for throwing should be small ....................................746
Chapter 51: What is the excellent time for throwing pebbles (at the jamras) ..............746
Chapter 52: What should be the number of the pebbles .......................................................747
Chapter 53: It is preferable to get one's hair cut (as a ritual of pilgrimage) but clipping
is also permissible ..................................................................................................................................747
Chapter 54: It is a Sunnah that on the day of Nahr one should throw pebbles, then
slaughter animal then get one's head shaved, and one should start shaving one's head
from the right side .................................................................................................................................749
Chapter 55: Regarding one who shaves before offering tlie sacrifice or offers sacrifice
........................................................................................................................................................................752
Chapter 57: Excellence of making a halt at al-Muhassab, on the day of Nahr, and ob-
Tashriq (11th, 12th and 13th) and exemption from this command for the suppliers of
water ...........................................................................................................................................................754
Chapter 59: One should offer as sadaqa the meat and hide of the sacrificial animal
........................................................................................................................................................................755
Chapter 60: It is permissible to join seven persons in a cow or a camel .........................756
Chapter 61: The camel is to be sacrificed in a standing posture and fettered ..............757
24 / 1800
SAHIH MUSLIM
Chapter 62: It is meritorious for one who does in fend to go himself to send the sacrificial animal to al-Haram ......................................................................................................................757
Chapter 63: It is permissible to ride the sacrificial animal (camel) for one who is in
need of it ....................................................................................................................................................760
Chapter 64: What should be done with the sacrificial animal, when it is completely
........................................................................................................................................................................764
Chapter 67: The demolishing of the Ka'ba and its reconstruction .....................................766
Chapter 68: The wall of the Ka'ba and its door ..........................................................................769
Chapter 69: One may perform Hajj on behalf of the maimed the old and the deceased
........................................................................................................................................................................770
Chapter 70: The validity of the Hajj performed by a boy and reward for one who ena-
bles him to perform it (by accompanying him and bearing expenses for him) ...........770
Chapter 71: Performance of Hajj is obligatory only once in life ........................................771
Chapter 72: Travelling of a woman with her mahram for Hajj, etc. ................................772
Chapter 73: What is to be uttered when one sets out for Hajj or any other journey . 774
Chapter 74: What is to be recited on return from the journey of Hajj or any other
journey .......................................................................................................................................................775
Chapter 75: Staying at Dhu'l-Hulaifa and observing of prayer there, while returning
from Hajj or 'Umra ................................................................................................................................776
Chapter 76: No polytheist is authorised to perform pilgrimage of the Ka'ba and circu-
mambulate the house naked and the description of the great Hajj ...................................777
Chapter 77: The merit of Hajj and Umra and the day of 'Arafa (the 9th of Dhu'l-Hijja)
........................................................................................................................................................................777
Chapter 78: Encamping of pilgrims in Mecca and inheriting of (the property of their
ancestors) ...................................................................................................................................................778
Chapter 79: The muhajir is permitted to stay for three days in mecca after Hajj and
do hunting in it and its suburbs, and felling down of its trees and cutting its grass ..780
Chapter 81: It is permissible to enter Mecca without ihram ...............................................782
Chapter 82: Eminence of Medina. Allah's apostle (may peace be upon him) showered
blessings upon it, its sacredness, and unlawfulness of hunting and lopping of trees and
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SAHIH MUSLIM
........................................................................................................................................................................791
Chapter 85: Allah will punish those who intend to do any harm to the citizens of Me-
dina ..............................................................................................................................................................792
Chapter 86: Exhortation to stay in Medina when the towns will be conquered .........793
Chapter 87: When people will abandon Medina ......................................................................793
Chapter 88: Between the grave (of the holy prophet) and the pulpit there is a garden
SAHIH MUSLIM
and excellence of taking bride in the house during this month .........................................818
Chapter 12: It is permissible to cast a glance at the face and the palms of a woman
(may peace be upon him) and verses pertaining to purdah (veil) .....................................824
Chapter 16: When one is invited to a wedding feast, one should accept it ....................827
Chapter 17: It is not permissible to marry a woman who is divorced by three pronouncements until she is married to another man and he has a sexual intercourse with her,
and then he abandons her and she completes her 'idda ........................................................830
Chapter 18: What is to be supplicated at the time of sexual intercourse .......................831
Chapter 19: Permissibility of having sexual intercourse with one's wife from the front
she is purified (of menses or delivery) in case she has a husband, her marriage is abro-
SAHIH MUSLIM
divorce ........................................................................................................................................................873
Chapter 7: One who is divorced by three pronouncements or whose husband has died
can get out of her house for a need during her period of 'Idda ..........................................879
Chapter 8: The period of 'Idda comes to an end with the birth of the child ..................879
Chapter 9: It is obligatory to abstain from adornment during the 'idda period, but
mourning beyond three days is prohibited .................................................................................880
Chapter 10: Li'an (invoking curse) .................................................................................................883
Chapter 11: Emancipating a slave ...................................................................................................890
Chapter 12: The right of inheritance of property vests with one who emancipates the
slave .............................................................................................................................................................891
Chapter 13: It is forbidden to sell al-Wala' (the right of inheritance of a slave) and its
SAHIH MUSLIM
her, or one should cheat and retain milk in the udder (in order to deceive the purchaser) ................................................................................................................................................................907
Chapter 5: It is forbidden to meet the traders in the way for getting undue advantage
........................................................................................................................................................................908
Chapter 6: It is forbidden for the townsman to sell on behalf of the man of the desert
........................................................................................................................................................................909
Chapter 7: Command pertaining to the selling of animal whose udder is tied up .....910
Chapter 8: It is invalid to sell the commodity before taking possession of it .................911
Chapter 9: It is forbidden to sell the reap of dates the weight of which is unknown 914
Chapter 10: Both the buyers and the sellers have the option to withdraw the transacti-
dity) ..............................................................................................................................................................915
Chapter 12: He who deceives in business transaction ............................................................916
Chapter 13: Prohibition of the sale of fruits until they are clearly in good condition
........................................................................................................................................................................916
Chapter 14: It is forbidden to sell fresh dates against dry dates, except in case of alaraya ............................................................................................................................................................918
Chapter 15: Pertaining to one who sells date-palm tree with dates hanging on its
branches .....................................................................................................................................................922
Chapter 16: Forbiddance of al-Muhaqala, and al Muzabana, and al-Mukhabara, and
the sale of fruits before their good condition is clear, and al-Mu'awama. i. e. the sale
for some years ..........................................................................................................................................923
Chapter 17: Leasing out land ............................................................................................................924
Chapter 18: Renting of land for food .............................................................................................929
Chapter 19: Renting of land by gold and silver .........................................................................930
Chapter 20: In the sare cropping and leasing ............................................................................931
Chapter 21: The land is granted ......................................................................................................931
Chapter 22: Sharing of fruits ............................................................................................................932
Chapter 23: Excellence of planting of tress and tilling of land ...........................................934
Chapter 24: Remission in the payment of yield stricken by calamity ...............................935
Chapter 25: Excellence of making reduction in the debt ......................................................936
Chapter 26: If the buyer becomes insolvent and the seller finds the commodity sold to
SAHIH MUSLIM
desirability of a reference, and it is excellent for the rich man to accept that when reference is made to him .........................................................................................................................940
Chapter 29: Prohibition of the sale of excess water in the barren lands, and preventing
ping them but for hunting and protection of lands or cattle or like that ........................942
Chapter 32: It is permissible to get the wages of cupping .....................................................946
Chapter 33: The sale of wine is forbidden ...................................................................................947
Chapter 34: Prohibition of the sale of wine, carcass, swine and idols ..............................948
Chapter 35: Riba (usury) .....................................................................................................................949
Chapter 36: Conversion of currency and selling of gold for silver on the spot ............950
Chapter 37: The sale of silver for gold is prohibited when payment is to be made in future ...............................................................................................................................................................952
Chapter 38: The sale of gold necklace studded with pearls ..................................................953
Chapter 39: Sale of wheat like for like ..........................................................................................954
Chapter 40: He (the holy prophet) cursed the one who acceptsinterest and the one
who pays it ................................................................................................................................................957
Chapter 41: Accepting that which is lawful and abandoning that which is doubtful
........................................................................................................................................................................957
Chapter 42: The selling of the camel and stipulation of riding on it ................................958
Chapter 43: He who took something as a loan and made its payment back, over and
above that (is approved) and best among you is one who is best in making payment
........................................................................................................................................................................961
Chapter 44: Permissibility of selling an animal for an animal of its kind by superiority
........................................................................................................................................................................962
Chapter 45: Pledge and its permissibility whether at residence or in a journey .........962
Chapter 46: Of salam sale ...................................................................................................................963
Chapter 47: Hoarding of foodstuff is forbidden ........................................................................964
Chapter 48: Prohibition of taking oath in business transaction .........................................964
Chapter 49: Shuf'a (pre-emption) ...................................................................................................964
Chapter 50: Fixing a beam in the neighbors wall .....................................................................965
Chapter 51: It is forbidden to seize land and other things without legitimate right ..966
Chapter 52: How much land is to be spared when there is disagreement over the
SAHIH MUSLIM
........................................................................................................................................................................980
Chapter 3: Al-'Umra (life grant) ......................................................................................................983
......................................................................................................................................................................1001
Chapter 2: He who takes an oath by Lat and Uzza, he should say: There is no god but
Allah ..........................................................................................................................................................1002
Chapter 3: It is excellent to break the vow if one finds it better doing that which is
SAHIH MUSLIM
Chapter 6: It is forbidden to persist in an oath which causes trouble to the family, and
is not lawful ...........................................................................................................................................1008
Chapter 7: What a non-believer should do with his vow when he embraces islam
......................................................................................................................................................................1009
Chapter 8: How should the masters treat their slaves and expiation if they show high-
handedness .............................................................................................................................................1010
Chapter 9: It is improper to accuse the slave of adultery ....................................................1012
Chapter 10: Feeding of slave with what the master eats himself and clothing him with
what he wears himself and not to burden him beyond capacity .....................................1013
Chapter 11: Reward of the salve when he is loyal to his master and is good in worship-
wa'l-Diyat)....................................................................................................................................................1018
Chapter 1: Al-Oasamah ....................................................................................................................1019
Chapter 2: Pertaining to the combatants and apostates .......................................................1022
Chapter 3: The justification of qisas (retribution) when one is killed with stone or any
other heavy thing and killing of a male for the murder of a female ..............................1024
Chapter 4: When anyone attacks the life of a person, or his limb, and the victim wards
off the attack and in selfdefence either the life of the assailant is lost or his limb broken, there would be no penalty on the victim .........................................................................1025
Chapter 5: The veracity of rftribution in case of tooth ........................................................1026
Chapter 6: When it is permissible to take the life of a muslim .........................................1027
Chapter 7: He who sheds the blood first of all bears the burden of all subsequent mur-
ders ............................................................................................................................................................1028
Chapter 8: The (cases of) bloodshed would be decided first of all on the day of judg-
ment ..........................................................................................................................................................1028
Chapter 9: The confession of murder is held valid and the person whose man is killed
is entitled to get retribution. the offender has a right to beg for remission .................1030
Chapter 10: Blood-wit of the child in the womb, and the essentiality of blood-wit in
Book 17: The Book Pertaining to Punishments Prescribed by Islam (Kitab Al-Hudud)......1034
Introduction ...........................................................................................................................................1035
Chapter 1: Punishment for theft and the minimum limit according to which it is impo32 / 1800
SAHIH MUSLIM
......................................................................................................................................................................1057
Chapter 9: It is meritorious for a judge to bring about conciliation between two con-
......................................................................................................................................................................1061
Chapter 13: Entertainment of the guest .....................................................................................1061
Chapter 14: It is meritorious to spend the surplus wealth for one's brother ..............1062
Chapter 15: In case the provisions run short, these should be pooled ..........................1062
Book 19: The Book of Jihad and Expedition (Kitab Al-Jihad wa'l-Siyar).................................1064
33 / 1800
SAHIH MUSLIM
Introduction ...........................................................................................................................................1065
Chapter 1: Regarding permission to make a raid, without an ultimatum, upon the dis-
on) ..............................................................................................................................................................1070
Chapter 4: Prohibition (denunciation) of breach of faith ...................................................1071
Chapter 5: Justification for the use of stratagem in war .....................................................1073
Chapter 6: One should not desire an encounter with the enemy, but it is essential to
enemy .......................................................................................................................................................1074
Chapter 8: Prohibition of killing women and children in war .........................................1074
Chapter 9: Permissibility of killing women and children in the night raids, provided it
not have any heirs; what we leave behind is (to be given in) charity" ..........................1084
Chapter 17: Distribution of the spoils among the fighters .................................................1086
Chapter 18: The help with angels in Badr and the permissibility of the spoils of war
......................................................................................................................................................................1087
Chapter 19: Binding the prisoners and putting them in confinment and justification
SAHIH MUSLIM
Chapter 23: Return of their gifts to the Ansar by the Muhajirs when the latter grew
rich as a rebult of the conquests ...................................................................................................1093
Chapter 24: Justification for taking food in the land of the enemy ................................1094
Chapter 25: The holy prophet's (may peace be upon him) letter to Hiraql (ceasar) invi-
Mecca .......................................................................................................................................................1103
Chapter 33: The treaty of Hudaibiya ...........................................................................................1104
Chapter 34: Keeping a covenant ...................................................................................................1107
Chapter 35: The battle of Ahzab or the battle of the ditch .................................................1107
Chapter 36: The battle of Uhud .....................................................................................................1108
Chapter 37: Wrath of Allah upon a person who is killed by the prophet himself (may
peace be upon him) ............................................................................................................................1109
Chapter 38: The persecution of the holy prophet (may peace be upon him) at the
......................................................................................................................................................................1128
35 / 1800
SAHIH MUSLIM
......................................................................................................................................................................1130
appointment ..........................................................................................................................................1138
Chapter 3: Prohibition of a desire for a position of authority and covetousness thereof
......................................................................................................................................................................1139
Chapter 4: Undesirability of getting a position of authority without necessity .........1140
Chapter 5: The merits of a just ruler and the demerits of a tyrant ruler ......................1140
Chapter 6: Misappropriation of booty is a serious offence ................................................1143
Chapter 7: Acceptance of gifts on the part of state officers is forbidden ......................1144
Chapter 8: Obedience to the ruler is forbidden in matters sinful, but is otherwise obli-
gatory .......................................................................................................................................................1146
Chapter 9: When a ruler enjoins god-consciousness and does justice, he will have a
(great) reward .......................................................................................................................................1150
Chapter 10: Fulfilment of the covenant made with the caliphs is imperative. the caliph
to whom allegiance is sworn in the first instance has an established supremacy over
......................................................................................................................................................................1152
Chapter 12: Obedience to be shown to the (caliphs) even if they withhold the people's
......................................................................................................................................................................1157
Chapter 17: The best and the worst or your rulers ...............................................................1158
Chapter 18: It is good on the part of a leader to take the oath of allegiance from his
forces when intending to fight and an account of the allegiance of god's pleasure un-
SAHIH MUSLIM
Chapter 19: It is forbidden to a Muhajir to return to his native place for the purpose of
resettling there ......................................................................................................................................1162
Chapter 20: No migration after the conquest of mecca but allegiance could be sworn
(to a rightful leader) on serving the cause of Islam, on fighting in the way of Allah and
on following the path of virtue ......................................................................................................1162
Chapter 21: How the women swore fealty (to the holy prophet) ....................................1164
Chapter 22: Swearing fealty for listening to and obeying the orders of the leader as far
as possible ...............................................................................................................................................1164
Chapter 23: The age of majority ....................................................................................................1165
Chapter 24: It is forbidden to take the Qur'an to the land of the infidels when it is fea-
......................................................................................................................................................................1177
Chapter 38: The merit of helping the warrior (fighting in the way of Allah) with some-
thing to ride upow and looking after his family in his absence .......................................1177
Chapter 39: The wives of Mujahids, a sacred trust, and sinfulness of those who betray
......................................................................................................................................................................1182
37 / 1800
SAHIH MUSLIM
Chapter 43: Who fought for ostentation and vanity deserved (punishment in) hell
......................................................................................................................................................................1183
Chapter 44: The reward of one who fought and got his share of the booty and of one
......................................................................................................................................................................1188
Chapter 51: About the martyrs ......................................................................................................1188
Chapter 52: The merit of archery and inducing others to learn it and denunciation of
Book 21: The Book of Games and the Animals which May be Slaughtered and the Aninals
SAHIH MUSLIM
Chapter 10: It is permissible to make use of things necessary for hunting and chasing
but the use of small pebbles is disapproved ..............................................................................1211
Chapter 11: Good attitude even in slaughter and killing and sharpening of large knife
......................................................................................................................................................................1212
Chapter 12: It is forbidden to tie the animals (and then kill them) ................................1212
Chapter 13: It is forbidden to tie the animal and make it a target of arrows .............1213
Book 22: The Book of Sacrifices (Kitab Al-Adahi)...........................................................................1214
Introduction ...........................................................................................................................................1215
Chapter 1: The proper time for sacrifice ...................................................................................1219
Chapter 2: Of what age the animal is to be sacrificed .........................................................1222
Chapter 3: It is meritorious to sacrifice the animal with one's own hand and so is meritorious the recitation of Bismillah (in the name of Allah) and Takbir (Allah-o-Akbar)
......................................................................................................................................................................1223
Chapter 4: Permissibility of slaughtering the animal with anything which may make
its blood flow, except tooth, nail and bone ...............................................................................1224
Chapter 5: It was not permissible to eat the flesh of sacrificial animals beyond three
days at the beginning of islam, but this prohibition was abrogated, and now it is permissible ....................................................................................................................................................1226
Chapter 6: Sacrificing of Fara' and 'Atira are idolatrous practices ..................................1229
Chapter 7: It is not permissible for one who intends to sacrifice the animal to get one's
toxicant ....................................................................................................................................................1249
Chapter 9: It is good to drink milk ...............................................................................................1251
Chapter 10: Command pertaining to the covering of vessels, and tightening (the
39 / 1800
SAHIH MUSLIM
(with fingers) and eating of the fallen mouthful after removing the dirt sticking to it
......................................................................................................................................................................1261
Chapter 17: What should the guest do if an uninvited person accompanies him and
......................................................................................................................................................................1269
Chapter 23: It is forbidden to eat two dates or two morsels simultaneously ..............1270
Chapter 24: It is permissible to store dates and corn for the sustenance of one's child-
ren ..............................................................................................................................................................1270
Chapter 25: Excellence of the dates of medina .......................................................................1271
Chapter 26: Excellence of truffles and their use as a medicine for the eyes ...............1271
Chapter 27: The merit of the fruit of arak tree .......................................................................1272
Chapter 28: The merit of vinegar as a condiment .................................................................1273
Chapter 29: Permissibility of eating garlic, but avoiding it when one intends to talk to
......................................................................................................................................................................1275
Chapter 31: Excellence of sharing the small food ..................................................................1279
Chapter 32: A believer rats in one intestine whereas a non-believer eats in seven intes-
tines ...........................................................................................................................................................1279
Chapter 33: Don't find fault with food (served to you) ........................................................1281
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SAHIH MUSLIM
Book 24: The Book Pertaining to Clothes and Decoration (Kitab Al-Libas wa'l-Zinah).....1282
Chapter 1: The use of gold and silver vessels is forbidden to men and women and it is
......................................................................................................................................................................1291
Chapter 3: It is not permissible for a man to wear clothes of yellow colour ..............1291
Chapter 4: Excellence of wearing the mantles of yemen ....................................................1292
Chapter 5: Modesty in case of garments and preference for tyie coarse cloth for wea-
ring and the permissibility of wearing cloth made of (camel's) hair .............................1293
Chapter 6: It is permissible to use carpets .................................................................................1294
Chapter 7: Disapproval of keeping more beddings and clothes than are genuinely nee-
ded .............................................................................................................................................................1294
Chapter 8: It is forbidden to trail one's garment out of conceit or pride ......................1295
Chapter 9: It is forbidden to walk with pride, over pleased with fine clothes ............1297
Chapter 10: About the signet ring made of gold ....................................................................1297
Chapter 11: Wearing of silver ring by Allah's apostle (may peace be upon him) in
which were engraved the words (Muhammad, the messenger of Allah) and after him
his successors wore it .........................................................................................................................1298
Chapter 12: Allah's messenger (may peace be upon him) got made for himself a signet
ring when he decided to write letters to the non-arabs ......................................................1299
Chapter 13: Pertaining to the discarding of rings ..................................................................1300
Chapter 14: Pertaining to the wearing of sandals (or shoes) ............................................1301
Chapter 15: Command concerning the wrapping up of garment completely leaving no
opening for the arms and sitting with single garment wrapped around ones knees
......................................................................................................................................................................1302
Chapter 16: It is prohibited to lie down on one's back and placing of one's foot upon
haved ........................................................................................................................................................1313
Chapter 24: Prohibition of sitting on the roadsides and to honour the obligations of the
41 / 1800
SAHIH MUSLIM
roadside ...................................................................................................................................................1313
Chapter 25: It is forbidden to add false hair to one's head, or to pluck the eyebrow or to
separate the teeth .................................................................................................................................1314
Chapter 26: The women who are naked even in their dresses, who deviate from the
omens .......................................................................................................................................................1321
Chapter 3: Excellence of changing ugly names to good names .......................................1322
Chapter 4: It is forbidden to call the ruler as the king of kings or Shahinshah .........1323
Chapter 5: The excellence of Tahnik of the new-born child at the time of its birth. and,
of carrying it to a pious person so that he may sovten some dates and rub its palate
with them, and permissibility of giving the name on the day of its birth and the excellence of such names as 'Abdullah, Ibrahim and the names of all the apostles of Allah
(peace be upon them) ........................................................................................................................1324
Chapter 6: Permissibility of calling one as "my son", besides one's own son ...............1326
Chapter 7: Asking permission to enter a house .......................................................................1327
Chapter 8: Disapproval of saying: It is i" in response to one's inquiry while seeking
laam-u-'Alaikum .................................................................................................................................1335
Chapter 3: The right of a muslim upon another muslim is that his greeting should be
responded ...............................................................................................................................................1336
Chapter 4: Prohibition of saying first as-Salam-u-'Alaikum to the people of the book,
SAHIH MUSLIM
mahram lady that she is one's wife or mahram and to remove his doubt ...................1341
Chapter 10: If a person comes to a meeting and finds space there he should sit there,
prohibited ...............................................................................................................................................1344
Chapter 13: Permission of seating a woman on the ride behind one's back if one finds
cxiv.) .........................................................................................................................................................1349
Chapter 20: The excellence of curing (with the help of incantation) the influence of
the evil eye and small pustules and the poison (especially of snake and scorpion) . 1350
Chapter 21: Permissibility of getting reward for incantations from the words of the
Qur'an ......................................................................................................................................................1353
Chapter 22: Excellence of placing one's hands at the spot of pain at the time of practi-
......................................................................................................................................................................1355
Chapter 25: Disapproval of applying remedy by pouring the medicine in the mouth
forcibly .....................................................................................................................................................1358
Chapter 26: Treatment with the help of Indian aloeswood ...............................................1358
Chapter 27: Remedy by applying Nigella ..................................................................................1359
Chapter 28: Talbina gives comfort to the patient ...................................................................1359
43 / 1800
SAHIH MUSLIM
rain, no ghoul and the ill should not go to those who are healthy .................................1363
Chapter 32: Omen, divination and that which is unlucky .................................................1365
Chapter 33: Kahanat (divination) is prohibited and it is forbidden to go to the Kahin
......................................................................................................................................................................1367
Chapter 34: It is advisable to avoid mixing with the leper ................................................1369
Chapter 35: The desirability of killing a gecko (house lizard) ..........................................1373
Chapter 36: Prohibition-of killing the ants ..............................................................................1374
Chapter 37: It is forbidden to kill the cat ...................................................................................1374
Chapter 38: The merit of supplying water and food to animals ......................................1375
Book 27: The Book Concerning the Use of Correct Words (Kitab Al-Alfaz min Al-Adab wa
Ghairiha).......................................................................................................................................................1377
Chapter 1: Prohibition of abusing time (dahr) ........................................................................1378
Chapter 2: Disapproval of naming the vine as a karm ........................................................1378
Chapter 3: The proper use of the words: bondman, slave-girl, al-maula and as-sayyid
......................................................................................................................................................................1379
Chapter 4: Disapproval of using the phrase: "My soul has become evil" ......................1380
Chapter 5: The use of musk and that is the best scent, and the disapproval of rejecting
SAHIH MUSLIM
creation ....................................................................................................................................................1395
Chapter 3: The miracles of the holy prophet (may peace be upon him) ......................1396
Chapter 4: The reliance of Allah's messenger (may peace be upon him) on Allah the
umma, and his extreme anxiety to warn them against that which is a source of trouble
to them .....................................................................................................................................................1400
Chapter 7: The finality of Allah's apostle (may peace be upon him) ..............................1401
Chapter 8: When Allah the exalted intends to show mercy to an umma his prophet is
called back to his eternal home when the umma is safe from the wrath of god .......1402
Chapter 9: The cistern of our apostle (may peace be upon him) and its characteristics
......................................................................................................................................................................1402
Chapter 10: The angels fought along with Allah's apostle (may peace be upon him) in
......................................................................................................................................................................1411
Chapter 15: The mercy and tenderness shown by Allah's apostle (may peace be upon
him) towards children, members of his family, and his humility and his sublime qualities ..............................................................................................................................................................1413
Chapter 16: The utmost modesty of Allah's apostle (may peace be upon him) ..........1414
Chapter 17: The smiling of Allah's apostle (may peace be upon'him) and his excellent
behaviour ................................................................................................................................................1415
Chapter 18: The mercy and compassion of Allah's apostle (may peace be upon him) for
women and his command to the camel-driver to drive the mount slowly on which
SAHIH MUSLIM
adopting of a course of action which is easier to adopt from amongst the permissible
acts .............................................................................................................................................................1417
Chapter 21: The fragrance of the sacred body of Allah's apostle (may peace be upon
him) and its agility and softness and the blessings of its touch ........................................1419
Chapter 22: Allah's apostle (may peace be upon him) pershired when revelation de-
features ....................................................................................................................................................1421
Chapter 24: Concerning the characteristic features of Allah's apostle (may peace be
upon him), and he was the most handsome of the people .................................................1421
Chapter 25: Pertaining to the characteristic features of the face of Allah's messenger
(may peace be upon him) and his eyes and his heels ...........................................................1422
Chapter 26: Allah's messenger (may peace ae upon him) had a white elegant face
......................................................................................................................................................................1423
Chapter 27: Pertaining to the old age of Allah's apostle (may peace be upon him) .1423
Chapter 28: The fact pertaining to the seal of his prophethood, its characteristic fea-
ters pertaining to religion, but one is free to act on one's own opinion in matters which
SAHIH MUSLIM
Chapter 40: The merits of Yusuf (Joseph) (peace be upon him) ......................................1442
Chapter 41: The merits of Hadrat Khadir (peace be upon him) ......................................1442
Book 31: The Book Pertaining to the Merits of the Companions (Allah Be Pleased With
Them) of the Holy Prophet (May Peace Be Upon Him) (Kitab Al-Fada'il Al-Sahabah).......1447
Chapter 1: The merits of Abu Bakr Siddiq (Allah be pleased with him) .......................1448
Chapter 2: The excellent qualities of 'Umar (Allah be pleased with him) ....................1451
Chapter 3: Merits of Uthamn b. 'Affan (Allah be pleased with him) ..............................1456
Chapter 4: The merits of 'Ali b. Abi Talib (Allah be pleased with him) .........................1458
Chapter 5: Merits of Sa'd b. Abi Waqqas (Allah be pleased with him) ..........................1462
Chapter 6: The merits of Zubair And Talha (Allah be pleased with both of them) . .1466
Chapter 7: The merits of Abu 'Ubaida b. Jarhah (Allah be pleased with him) ............1467
Chapter 8: The merits of Hasan and Husain (Allah be pleased with both of them) .1468
Chapter 9: Thee merits of the family of the prophet (may peace be upon him) ........1469
Chapter 10: Merits of Zaid b. Hari'th and Usama b. Zaid (allah be pleased with them)
......................................................................................................................................................................1469
Chapter 11: The merits of 'Abdullah b. Ja'far (Allah be pleased with him) .................1470
Chapter 12: The merits of Hadrat Khadija, mother of the faithful (Allah be pleased
with her) .................................................................................................................................................1471
Chapter 13: The merits of 'A'isha (Allah be pleased with her) ..........................................1473
Chapter 14: The hadith of Umm Zara ........................................................................................1477
Chapter 15: The merits of Fatima, daughter of Allah's apostle (may peace be upon him)
......................................................................................................................................................................1479
Chapter 16: The merits of Umm Salama, the Mother of the faithful (Allah be pleased
her) ............................................................................................................................................................1482
Chapter 18: The merits of Umm Aiman (Allah be pleased with her) .............................1482
Chapter 19: The merits of Umm Sulaim, the mother of Anas b. Malik, and Bilal (Allah
them) ........................................................................................................................................................1488
Chapter 24: The merits of Sa'd b Mu'adh (Allah be pleased with him) .........................1489
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Chapter 25: The merits of Abu Dujana (Allah be pleased with him) .............................1490
Chapter 26: The merits of 'Abdullah b. 'Amr b. Haram, the father of Jabir (allah be
him) ...........................................................................................................................................................1504
Chapter 36: The merits of the participants in the battle of Badr (Allah be pleased with
them) and the story of Hatib b. Abu Balta'a ..............................................................................1506
Chapter 37: The merits of those who owed allegiance under the tree (Allah be pleased
Tayyi .........................................................................................................................................................1516
Chapter 48: The best persons .........................................................................................................1519
Chapter 49: Concerning the merits of the women of the Quraish .................................1519
Chapter 50: Fraternity established by Allah's apostle (may peace be upon him) amongst
SAHIH MUSLIM
Chapter 51: The presence of Allah's apostle (may peace be upon him) is a source of security for the companions and the presence of the companions is a source of security
him) and of those who are next to them and then of those who are next to them . .1522
Chapter 53: Meaning of the saying of the prophet (may peace be upon him): "No per-
son would survive after a century who is living by this time of mine" .........................1525
Chapter 54: It is forbidden to revile the companions of the holy prophet (may peace be
etc. ..............................................................................................................................................................1534
Chapter 3: Kindness towards the friends of one's father and mother ............................1536
Chapter 4: Joining the tie of relationship and prohibition to break it ...........................1538
Chapter 5: Forbiddance of nursing mutual jealousy, mutual hatred and mutual hostili-
ty .................................................................................................................................................................1539
Chapter 6: It is forbidden for a muslim to have estranged relations with the other mus-
insult him, and inviolable is his blood, honour and wealth ...............................................1542
Chapter 9: It is forbidden to nurse rancour ..............................................................................1542
Chapter 10: Merit of love for the sake of Allah .......................................................................1543
Chapter 11: Merit of visiting the sick .........................................................................................1544
Chapter 12: Whenever a believer falls sick or is stricken with grief or something like
49 / 1800
SAHIH MUSLIM
gression ....................................................................................................................................................1552
Chapter 21: Merit of benevolent treatment ..............................................................................1553
Chapter 22: It is forbidden to curse the beasts ........................................................................1554
Chapter 23: He upon whom allah's apostle (may peace be upon him) invoked curse
whereas he in fact did not deserve it, it would be a source of reward and mercy for
him ............................................................................................................................................................1556
Chapter 24: The condemnation of one who plays a double game and the prohibition of
this behaviour .......................................................................................................................................1559
Chapter 25: Forbiddance of telling a lie and the cases in which telling of lie is permis-
sible ...........................................................................................................................................................1559
Chapter 26: Serious prohibition of tale-carrying ..................................................................1560
Chapter 27: The evil of a lie and the goodness of truth and its merit ............................1560
Chapter 28: The merit of self-control at the time of anger ................................................1561
Chapter 29: It is the very nature of man that he loses control .........................................1563
Chapter 30: It is forbidden to strike at the face .......................................................................1563
Chapter 31: Grim warning to one who torments people without any valid justification
......................................................................................................................................................................1564
Chapter 32: He who goes in the mosque or in the bazar or a place of gathering like it
with a weapon should see that the spearhead does not harm anyone ..........................1565
Chapter 33: The prohibition of pointing a weapon towards a muslim .........................1566
Chapter 34: The merit of removing of anything troublesome from the path .............1566
Chapter 35: Forbiddance of tormenting the cat or the animals like that which do not
harm .........................................................................................................................................................1567
Chapter 36: The prohibition of pride and vanity ...................................................................1568
Chapter 37: It is forbidden to become frustrated in regard to the mercy of Allah ...1568
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Chapter 38: The merits of the weak and downtrodden people ........................................1569
Chapter 39: It is forbidden to use the expression: "The people are undone" ...............1569
Chapter 40: Benevolent treatment towards the neighbour ................................................1569
Chapter 41: Excellence of meeting one with a creerful countenance ...........................1570
Chapter 42: The merit of recommendation which involves nothing unlawful .........1570
Chapter 43: The merit of good company and avoidance from evil company ............1571
Chapter 44: The merit of according benevolent treatment to daughters .....................1571
Chapter 45: The merit of one who resigns himself to the will of god calmly at the time
......................................................................................................................................................................1574
Chapter 47: Souls are troops collected together .....................................................................1574
Chapter 48: A person would be along with him whom he loves .....................................1575
Chapter 49: When a pious person is praised that is glad tidings for him ....................1577
Book 33: The Book of Destiny (Kitab-ul-Qadr)................................................................................1578
Introduction ...........................................................................................................................................1579
Chapter 1: The growth of a child in the womb of a mother and his destiny in regard to
his livelihood, his deeds, both good and evil ............................................................................1581
Chapter 2: The exchange of arguments between Adam and Moses (allah be pleased
with both of them) ..............................................................................................................................1586
Chapter 3: Allah turns the hearts as he desires .......................................................................1587
Chapter 4: There is a measure for everything .........................................................................1588
Chapter 5: The measure of the son of adam in regard to adultery, etc. ........................1588
Chapter 6: Everyone is born according to his true nature and the command pertaining
to the demise of the children of the infidels and of the children of the muslims ......1589
Chapter 7: The span of life and livelihood does not increase or decrease beyond that
Qur'an, and avoiding those who do it, and of disputation in the Qur'an .....................1595
Chapter 2: Perraining to a disputationist ...................................................................................1595
Chapter 3: Following the footsteps of the Jews and the Christians .................................1596
Chapter 4: Those who indulged in hair-splitting were ruined ........................................1596
Chapter 5: Knowledge would be taken away, and ignorance would prevail upon peo51 / 1800
SAHIH MUSLIM
Book 35: The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and
Seeking Forgiveness (Kitab Al-Dhikr)..................................................................................................1602
Introduction............................................................................................................................................1603
Chapter 1: Exhortation for the remembrance of Allah, the Exalted ...............................1604
Chapter 2: The names of Allah, the Exalted, and the merit of one who enumerates them
......................................................................................................................................................................1605
Chapter 3: Supplication should be made with conviction and will ................................1606
Chapter 4: It is not something appreciable to make request for death from the lord
Exalted ......................................................................................................................................................1609
Chapter 7: The disapproval of supplication in which a request is made to Allah for punishment of one's (misdeeds) in the world ................................................................................1610
Chapter 8: Merits of the assemblies in which allah is remembered ...............................1611
Chapter 9: The merit of this (supplication): "O Allah, grant us the good in the world
and good in the hereafter and save us from the torment of hell" ....................................1612
Chapter 10: The merit of pronouncing Tahlil, Tasbih and supplication ......................1612
Chapter 11: The merit of an assembly for the recitation of the Qur'an or for tiie Dhikr
......................................................................................................................................................................1616
Chapter 13: Excellence of remembering Allah in a low voice ..........................................1617
Chapter 14: Supplication for the safeguard of one's self against the evil of the turmoil
......................................................................................................................................................................1618
Chapter 15: Seeking of refuge in allah from the evil of destiny and from the severity of
calamity ...................................................................................................................................................1619
Chapter 16: Supplication at the time of sleeping and going to bed ................................1620
Chapter 17: Refuge from the evil of what one has done and what one has not done
......................................................................................................................................................................1623
Chapter 18: The reciting of Subhan Allah in the morning and at the time of sleeping
......................................................................................................................................................................1627
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Chapter 19: The excellence of supplicating at the time of the crowing of the cock in
the morning ...........................................................................................................................................1628
Chapter 20: Supplication during the time of trouble ...........................................................1628
Chapter 21: The merit of Subhan Allah wa bi Hamdihi ......................................................1629
Chapter 22: Excellence of supplicating for the muslims behind their back (in their ab-
sence) ........................................................................................................................................................1630
Chapter 23: Excellence of reciting al-Hamdu li-Allah after eating and drinking ...1631
Chapter 24: Supplication is granted if the supplicant does not show impatience ....1631
majority of the denizens of hell would consist of women, and the trial by means of women ...........................................................................................................................................................1633
Chapter 2: The story of the three persons of the cave and their making good deeds of
ba)....................................................................................................................................................................1637
Chapter 1: Exhortation for repentance .......................................................................................1638
Chapter 2: The obliteration of sins with the help of seeking forgiveness prom Allah
......................................................................................................................................................................1640
Chapter 3: The excellence of constant remembrance of Allah and meditation in the af-
fairs of the hereafter and permission of abandoning it at times and attending to the affairs of the world .................................................................................................................................1641
Chapter 4: The mercy of Allah predominates his wrath .....................................................1642
Chapter 5: Repentance is accepted so long as one repents after committing sins ....1645
Chapter 6: Allah's sense of honour, and his prohibition of the abominable acts ......1646
Chapter 7: The words of Allah "The good deeds take away the evil deeds" .................1648
Chapter 8: Throwing of non-believers in hell-fire for believers as divine grace and
mercy ........................................................................................................................................................1650
Chapter 9: Pertaining to the repentance of Ka'b b. Malik and his companions .........1651
Chapter 10: Hadith pertaining to the lie about (hadrat) 'A'isha Siddiqa (Allah be plea-
sed with her) and accepting of repentance of those who brought false allegation about
her ..............................................................................................................................................................1657
Chapter 11: The exoneration of the slavegirl of Allah's apostle (may peace be upon
SAHIH MUSLIM
Chapter 1: ...............................................................................................................................................1664
Book 39: The Book Giving Description of the Day of Judgement, Paradise and Hell (Kitab Si-
him) ...........................................................................................................................................................1673
Chapter 3: Pertaining to re-birth, assembling and characteristics of the earth on the
about soul and his words. "They ask thee about the soul" ...................................................1674
Chapter 6: Pertaining to the words of allaiih: Allah would never punish them so long
for the creation of turmoil, and there is a devil attached to every person ...................1684
Chapter 15: None would attain salvation because of his deeds but it is through lord's
Book 40: The Book Pertaining to Paradise, Its Description, Its Bounties and Its Intimates (Kitab Al-Jannat wa Sifat Na'imiha wa Ahliha).......................................................................................1690
Chapter 1: ...............................................................................................................................................1691
Chapter 2: There is in paradise a tree under the shadow of which a rider can travel for
a hundred years and even then he would not be able to cover it ....................................1692
Chapter 3: The inmates of paradise would see the inmates of the upper apartment as
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SAHIH MUSLIM
(may peace be upon him) even at the cost of his whole property and his family .....1694
Chapter 5: There is a street in paradise where the inmates of paradise would get fa-
the full moon and the description of their qualities and their spouses .........................1695
Chapter 7: The description of paradise and the remembrance of Allah by its inmates
of birds .....................................................................................................................................................1698
Chapter 12: The description of hell and the intensity of its heat and torments .........1699
Chapter 13: The haughty and the proud would get into the fire of hell and the humble
rors) ...........................................................................................................................................................1707
Chapter 16: The qualities by which the inmates of paradise and the denizens of hell
can be recognised in this world .....................................................................................................1708
Chapter 17: The dead would be shown his seat in paradise and hell, and the affirmati-
Book 41: The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan
wa Ashrat As-Sa`ah)..................................................................................................................................1715
Chapter 1: ...............................................................................................................................................1716
Chapter 2: The sinking of an army in the earth which would attack the house .......1717
Chapter 3: The turmoil would come like rainfall ..................................................................1718
Chapter 4: When two muslims confront each other with swords ..................................1720
Chapter 5: This Ummah would be destroyed by killing one another ............................1721
Chapter 6: The events foretold by the holy prophet (may peace be upon him) about the
SAHIH MUSLIM
Chapter 7: The turmoil would go like the mounting waves of the ocean ....................1723
Chapter 8: The last hour would not come until the eupiirates uncovers a treasure of
gold ............................................................................................................................................................1724
Chapter 9: Pertaining to the conquest of Constantinople and the appearance of the Da-
population ..............................................................................................................................................1726
Chapter 11: There would be much bloodshed among romans at the time of the appea-
......................................................................................................................................................................1730
Chapter 15: The last hour would not come until the women of the tribe of Daus would
go round Dhi al-Khalasa ..................................................................................................................1732
Chapter 16: The last hour would not come until a person would pass by a grave and
wish that he should have been the occupant of that grave because of this calamity
......................................................................................................................................................................1733
Chapter 17: Story of Ibn Sayyad ....................................................................................................1739
Chapter 18: Account of the Dajjal and his features and what would be along with him
......................................................................................................................................................................1744
Chapter 19: The characteristic of the Dajjal and a ban on his entry to Medina and his
killing of a believer and then restoring him to life ................................................................1748
Chapter 20: The Dajjal would be very insignificant in the eye of Allah, the Majestic
viction and the survival of the wicked people and the worship of idols and the blowing
Raqa'iq)...........................................................................................................................................................1760
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SAHIH MUSLIM
Chapter 1: ...............................................................................................................................................1761
Chapter 2: Do not enter but wfepingly the habitations of those who commitied atroki-
himself and re forbids others to do evil but does not himself refrain from it .............1775
Chapter 10: It is forbidden to publicise one's sins ..................................................................1775
Chapter 11: Sneezing and the disapproval of yawning .......................................................1776
Chapter 12: Miscellaneous ahadith .............................................................................................1777
Chapter 13: The believer does not provide opportunity to be stung twice from one (and
their hearts should be humble for the remembrance of Allah?" (lvii. 16) ...................1795
Chapter 3: Pertaining to the words of Allah: "Adorn yourself at every place of worship"
SAHIH MUSLIM
Chapter 8: Pertaining to the verse: "These two adversaries who dispute about their
Lord" (xxii. 19) ......................................................................................................................................1799
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SAHIH MUSLIM
BOOK 1: THE BOOK OF FAITH
(KITAB AL-IMAN)
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SAHIH MUSLIM
Chapter 1:
Book 001, Number 0001:
It is narrated on the authority of Yahya b. Ya'mur that the first man who discussed about Qadr
(Divine Decree) in Basra was Ma'bad al-Juhani. I along with Humaid b. 'Abdur-Rahman Himyari set
out for prilgrimage or for 'Umrah and said: Should it so happen that we come into contact with one
of the Companions of the Messenger of Allah (peace be upon him) we shall ask him a bout what is
talked about Taqdir (Division Decree). Accidentally we came across Abdullah ibn Umar ibn alKhattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood)
on his right and the other stood on his left. I expected that my companion would authorize me to
speak. I therefore said: Abu Abdur Rahman! there have appeared some people in our land who recite
the Holy Qur'an and pursue knowledge. And then after talking about their affairs, added: They (such
people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do
with them and they have nothing to do with me. And verily they are in no way responsible for my
(belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not
believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then,
it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He
further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of
Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white
clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms
on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be
upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad
is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He
(the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he
would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me
about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels,
in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree
about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship
Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you. He (the enquirer)
again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is
asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some
of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and
master, that you will find barefooted, destitute goat-herds vying with one another in the constructi60 / 1800
SAHIH MUSLIM
on of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer)
went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me:
Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy
Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of
religion.
SAHIH MUSLIM
black (camels) would exult themselves in buildings, this is one of the signs of (Doom). (Doom) is one
of the five (happenings wrapped in the unseen) which no one knows but Allah. Then he (the Messenger of Allah) recited (the verse):" Verily Allah! with Him alone is the knowledge of the hour and
He it is Who sends (down the rain) and knows that which is in the wombs and no person knows
whatsoever he shall earn tomorrow, and a person knows not in whatsoever land he shall die. Verily
Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person turned back and
went away. The Messenger of Allah (may peace be upon him) said: Bring that man back to me. They
(the Companions of the Holy Prophet present there) went to bring him back, but they saw nothing
there. Upon this the Messenger of Allah remarked: he was Gabriel, who came to teach the people
their religion.
SAHIH MUSLIM
sends down the rain and knows that which is in the wombs and no person knows whatsoever he
shall earn on morrow and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person stood up an (made his way). The
Messenger of Allah (may peace be upon him) said: Bring him back to me. He was searched for, but
they (the Companions of the Holy Prophet) could not find him. The Messenger of Allah (may peace
be upon him) thereupon said: He was Gabriel and he wanted to teach you (things pertaining to religion) when you did not ask (them yourselves).
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SAHIH MUSLIM
the Prophet (may peace be upon him) said: He who is pleased to see a man from the dwellers of Paradise should catch a glimpse of him.
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SAHIH MUSLIM
SAHIH MUSLIM
for wine. Khalaf b. Hisham has made this addition in his narration: Testifying the fact that there is no
god but Allah, and then he with his finger pointed out the oneness of the Lord.
SAHIH MUSLIM
municate to those who have been left behind us and by doing which we may enter heaven. Upon this
the Messenger of Allah (may peace be upon him) said: I enjoin upon you four (things) and forbid you
to do four (things): worship Allah and associate none with Him, establish prayer, pay Zakat, and observe the fast of Ramadan, and pay the fifth part out of the booty. And I prohibit you from four
(things): dry gourds, green-coloured jars, hollowed stumps of palm-trees, and receptacles. They (the
members of the delegation) said: Do you know what al-naqir is? He replied: Yes, it is a stump which
you hollow out and in which you throw small dates. Sa'id said: He (the Holy Prophet) used the word
tamar (dates). (The Holy Prophet then added): Then you sprinkle water over it and when its ebullition subsides, you drink it (and you are so intoxicated) that one amongst you, or one amongst them
(the other members of your tribe, who were not present there) strikes his cousin with the sword. He
(the narrator) said: There was a man amongst us who had sustained injury on this very account due
to (intoxication), and he told that he tried to conceal it out of shame from the Messenger of Allah
(may peace be upon him). I, however, inquired from the Messenger of Allah (it we discard those
utensils which you have forbidden us to use), then what type of vessels should be used for drink? He
(the Holy Prophet) replied: In the waterskin the mouths of which are tied (with a string). They
(again) said: Prophet of Allah, our land abounds in rats and water-skins cannot remain preserved.
The holy Prophet of Allah (may peace be upon him) said: (Drink in water-skins) even if these arenibbled by rats. And then (addressing) al-Ashajj of 'Abdul-Qais he said: Verily, you possess two such
qualities which Allah loves: insight and deliberateness.
SAHIH MUSLIM
a community one among the people of the Book, so first call them to testify that there is no god but
Allah, that I (Muhammad) am the messenger of Allah, and if they accept this, then tell them Allah
has enjoined upon them five prayers during the day and the night and if they accept it, then tell
them that Allah has made Zakat obligatory for them that it should be collected from the rich and distributed among the poor, and if they agree to it don't pick up (as a share of Zakat) the best of their
wealths. Beware of the supplication of the oppressed for there is no barrier between him and Allah.
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the army) decided to slaughter some of their camels. He (the narrator) said: Upon this Umar said:
Messenger of Allah, I wish that you should pool together what has been left out of the provisions
with the people and then invoke (the blessings of) Allah upon it. He (the narrator) said: He (the Holy
Prophet) did it accordingly. He (the narrator) said: The one who had wheat in his possession came
there with wheat. He who had dates with him came there with dates. And Mujahid said: He who
possessed stones of dates came there with stones. I (the narrator) said: What did they do with the
date-stones. They said: They (the people) sucked them and then drank water over them. He (the narrator said): He (the Holy Prophet) invoked the blessings (of Allah) upon them (provisions). He (the
narrator) said: (And there was such a miraculous increase in the stocks) that the people replenished
their provisions fully. He (the narrator) said: At that time he (the Holy Prophet) said: I bear testimony
to the fact that there is no god but Allah, and I am His messenger. The bondsman who would meet
Allah without entertaining any doubt about these (two fundamentals) would enter heaven.
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SAHIH MUSLIM
Do you know what rights have servants upon Allah in case they do it (i. e. they worship Allah without associating anything with Him)? I (Mu'adh b. Jabal) replied: Allah and His Messenger know
best. (Upon this) he (the Holy Prophet) remarked: That He would not torment them (with the fire of
Hell).
SAHIH MUSLIM
amlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into
(the place) where God's Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you
might be attacked by some enemy when we were not with you, we became alarmed. I was the first to
be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are
following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these
sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but
Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now
the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the
sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies
that there is no god but Allah, being assured of it in his heart, with the announcement that he would
go to Paradise. Thereupon 'Umar struck me on the breast and I fell on my back. He then said: Go
back, Abu Huraira, So I returned to the Messenger of Allah (may peace be upon him), and was about
to break into tears. 'Umar followed me closely and there he was behind me. The Messenger of Allah
(may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet 'Umar and conveyed to him the message with which you sent me. He struck me on my
breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger
of Allah (may peace be upon him) said: What prompted you to do this, 'Umar? He said: Messenger of
Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to
gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his
heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I
am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (may peace be upon him) said: Well, let them.
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and there is also a weakness in it. Imran was so much enraged that his eyes became red and he said: I
am narrating to you the hadith of the Messenger of Allah (may peace be upon him) and you are contradicting it. He (the narrator) said: Imran reported the hadith, He (the narrator) said: Bushair repeated, (the same thing). Imran was enraged. He (the narrator) said: We asserted: Verily Bushair is one
amongst us. Abu Nujaid! There is nothing wrong, with him (Bushair).
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his hand was a believer: he who strove against them with his tongue was a believer, and he who
strove against them with his heart was a believer and beyond that there is no faith even to the extent
of a mustard seed. Abu Rafi' said: I narrated this hadith to 'Abdullah b. 'Umar; he contradicted me.
There happened to come 'Abdullah b. Mas'ud who stayed at Qanat, and 'Abdullah b 'Umar wanted
me to accompany him for visiting him (as 'Abdullah b. Mas'ud was ailing), so I went along with him
and as we sat (before him) I asked Ibn Mas'ud about this hadith. He narrated it in the same way as I
narrated it to Ibn 'Umar.
Chapter 22: Precedence of the believers over one another and the superiority of the people of yemen in
this respect
Book 001, Number 0083:
It is narrated on the authority of Ibn Mas'ud that the Apostle of Allah (may peace and blessings be
upon him) pointed towards Yemen with his hand and said: Verily Iman is towards this side, and
harshness and callousness of the hearts is found amongst the rude owners of the camels who drive
them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of
Rabi'a and Mudar.
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you to a thing which, if you do, will foster love amongst you: (i. e.) give currency to (the practice of
paying salutation to one another by saying) as-salamu alaikum.
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Chapter 28: The condition of the faith of one who knowingly denies his true parentage
Book 001, Number 0118:
It is reported on the authority of Abu Dharr that he heard the Messenger of Allah (may peace and
blessings be upon him) saying: No person who claimed knowingly anyone else as his father besides
(his own) committed nothing but infidelity, and he who made a claim of anything, which (in fact)
did not belong to him, is not amongst us; he should make his abode in Fire, and he who labeled
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anyone with unbelief or called him the enemy of Allah, and he was in fact not so, it rebounded on
him.
Chapter 29: Abusing a muslim is an outrage and fighting against him is unbelief
Book 001, Number 0122:
It is narrated on the authority of 'Abdullah b. Mas'ud that the Messenger of Allah (may peace and
blessings be upon him) observed: Abusing a Muslim is an outrage and fighting against him is unbelief. Zubaid said: I asked Abu Wa'il: Did you hear it from Abdullah narrating if from the Messenger
of Allah (may peace and blessings be upon him)? He replied: Yes. But there is mention of the talk
between Zubaid and Abu Wa'il in the hadith narrated by Shu'ba.
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Chapter 30: Don't become unbelievers after me by striking the necks of one another
Book 001, Number 0124:
It is narrated on the authority of Jarir b. 'Abdullah that the Apostle of Allah (may peace and blessings be upon him) asked him on the occasion of the Farewell Pilgrimage to make the people silent
and then said: Do not return to unbelief after me by striking the necks of one another.
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Chapter 33: The unbelief of one who said: we got rainfall by the movement (of the stars)
Book 001, Number 0132:
It is narrated on the authority of Zaid b. Khalid al-Juhani: The Messenger of Allah (may peace and
blessings be upon him) led the morning prayer at Hudaybiya. There were some marks of the rainfall
during the night. At the conclusion of prayer he turned towards people and observed: Do you know
what your Lord has said? They replied: Allah and His Messenger know best. Upon this he (the Holy
Prophet) remarked: He (Allah) said: Some of My bondsmen entered the morning as My believers and
some as unbelievers. He who said: We have had a rainfall due to the Blessing and Mercy of Allah, he
is My believer and a disbeliever of stars, and who said: We have had a rainfall due to the rising of
such and such (star) disbelieved Me and affirmed his faith in the stars.
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My bondsmen with a favor, but a section amongst them disbelieved it and said: Stars, it was due to
the stars.
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Chapter 35: Diminution of iman by failing in submission and the use of the word "kufr" for things besides
unbelief of allah, for example ungratefulness and
ingratitude
Book 001, Number 0142:
It is narrated on the authority of 'Abdullah b. Umar that the Messenger of Allah observed: O womenfolk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah, that our folk is in bulk in
Hell? Upon this the Holy Prophet observed: You curse too much and are ungrateful to your spouses. I
have seen none lacking in common sense and failing in religion but (at the same time) robbing the
wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common
sense and with religion? He (the Holy Prophet) observed: Your lack of common sense (can be well
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judged from the fact) that the evidence of two women is equal to one man, that is a proof of the lack
of common sense, and you spend some nights (and days) in which you do not offer prayer and in the
month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith
has been narrated on the authority of Abu Tahir with this chain of transmitters.
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said (again): What next? He (the Holy Prophet) replied: That you commit adultery with the wife of
your neighbour. And the Almighty and Exalted Lord testified it (with this verse):
All those who call not unto another god along with Allah, and slay not any soul which Allah has
forbidden, except in the cause of justice, nor commit fornication, and he who does this shall meet a
requital of sin (xxv. 68).
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polytheist's) unmindfulness. He (the narrator) said: We talked that he was Usama b, Zaid. When he
raised his sword, he (the soldier of the polytheists) uttered:" There is no god but Allah," but he (Usama
b. Zaid) killed him. When the messenger of the glad tidings came to the Apostle (may peace be upon
him) he asked him (about the events of the battle) and he informed him about the man (Usama) and
what he had done He (the Prophet of Allah) called for him and asked him why he had killed him. He
(Usama) said: Messenger of Allah, he struck the Muslims and killed such and such of them. And he
even named some of them. (He continued): I attacked him and when he saw the sword he said: There
is no god but Allah. The Messenger of Allah (may peace be upon him) said: Did you kill him? He
(Usama) replied in the affirmative. He (the Holy Prophet) remarked: What would you do with:" There
is no god but Allah," when he would come (before you) on the Day of Judgment? He (Usama) said:
Messenger of Allah, beg pardon for me (from your Lord). He (the Holy Prophet) said: What would
you do with:" There is no god but Allah" when he would come (before you) on the Day of Judgment?
He (the Holy Prophet) added nothing to it but kept saying: What would you do with:" There is no god
but Allah," when he would come (before you) on the Day of Judgment?
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Messenger of Allah (may peace be upon him) saying: The beater of false tales would never enter heaven.
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people were surprised (at this) and I said to them that I would bring (the news about him) and consequently I went out in search of him till I (found him ) to be very seriously injured. He hastened his
death. He placed the blade of the sword upon the ground and its tip between his chest and then
pressed himself against that and killed himself. Thereupon the Messenger of Allah (may peace be
upon him) remarked: A person performs the deeds which to the people appear to be the deeds befitting the dweller of Paradise, but he is in fact one of the denizens of Hell. And verily a person does an
act which in the eyes of public is one which is done by the denizens of Hell, but the person is one
among the dwellers of Paradise.
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veyed to him the message of the Messenger of Allah (may peace be upon him). Upon this Thabit said:
This verse was revealed, and you are well aware of the fact that, amongst all of you, mine is the voice
louder than that of the Messenger of Allah, and so I am one amongst the denizens of Fire, Sa'd Informed the Holy Prophet about it. Upon this the Messenger of Allah observed: (Nay, not so) but he (Thabit) is one of the dwellers of Paradise.
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ignorance, but he who committed evil (after having come within the fold of Islam) would be held responsible for his previous and later deeds.
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Chapter 56: Pertaining to the virtuous act of a man before embracing islam
Book 001, Number 0222:
Hakim b. Hizam reported to 'Urwa b. Zubair that he said to the Messenger of Allah: Do you think
that there is any thing for me (of he reward with the Lord) for the deed of religious purification that
I did in the state of ignorance? Upon this he (the Apostle of Allah) said to him: You accepted Islam
with all the previous virtues that you practised.
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piety. Upon this the Messenger, of Allah remarked: You have embraced Islam with all the previous
acts of virtue. I said: By God, I would leave nothing undone in Islam the like of which I did in the
state of ignorance.
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everything Potent" (ii. 284). the Companions of the Messenger of Allah (may peace be upon him) felt
it hard and severe and they came to the Messenger of Allah (may peace be upon him) and sat down
on their knees and said: Messenger of Allah, we were assigned some duties which were within our
power to perform, such as prayer, fasting, struggling (in the cause of Allah), charity. Then this (the
above-mentioned) verse was revealed unto you and it is beyond our power to live up to it. The Messenger of Allah (may peace be upon him) said: Do you intend to say what the people of two books
(Jews and Christians) said before you:" We hear and disobey"? You should rather say:" We hear and
we obey, (we seek) Thy forgiveness, our Lord! and unto Thee is the return." And they said:" We hear
and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the return." When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards:" The
Apostle believes in that which is sent down unto him from his Lord, and so do the believers. Each one
believes in Allah and His Angels and His Books and His Apostles, saying: We differentiate not between any of His Apostles and they say: We hearken and we obey: (we seek) Thy forgiveness, our
Lord! and unto Thee is the return" (ii. 285). When they did that, Allah abrogated this (verse) and the
Great, Majestic Allah revealed:" Allah burdens not a soul beyond its capacity. It gets every good that it
earns and it suffers every ill that it earns. Our Lord, punish us not if we forget or make a mistake."
(The Prophet said: ) Yes, our Lord! do not lay on us a burden as Thou didst lay on those before us.
(The Prophet said: ) Yes, our Lord, impose not on us (burdens) which we have not the strength to
bear (The Prophet said: ) Yes, and pardon us and grant us protection! and have mercy on us. Thou
art our Patron, so grant us victory over the disbelieving people" (ii. 286). He (the Lord) said: Yes.
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does not do it, I write one good act for him, but if he puts it into practice I wrote from ten to seven
hundred good deeds in favour of him. When he intends to commit an evil, but does not actually do it,
do not record it. But if he does it, I write only one evil.
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is in fact a liar and would meet Allah in a state that He would be angry with him. He (the narrator)
said: There came Ash'ath b. Qais and said (to the people): What does Abu Abdur-Rahman (the Kunya
of Abdullah b. Umar) narrate to you? They replied: So and so. Upon this he remarked: Abu AbdurRahman told the truth. This (command) has been revealed in my case. There was a piece of land in
Yemen over which I and another person had a claim. I brought the dispute with him to the Apostle
of Allah (to decide) He (the Holy Prophet) said: Can you produce an evidence (in your support)? I
said: No. He (the Holy Prophet) observed: (Then the decision would be made) on his oath. I said: He
would readily take an oath. Upon this the Messenger of Allah (may peace be upon him) remarked:
He who perjured for appropriating the wealth of a Muslim, whereas he is a liar, would meet Allah
while He would be angry with him. This verse was then revealed:" Verily those who barter Allah's
covenant and their oaths at a small price..." (iii 77).
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senger of Allah (may peace be upon him) observed: If he took an oath on his property with a view to
usurping it, he would certainly meet his Lord in a state that He would turn away from him.
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Chapter 64: The ruler who, is unjust to his subjects deserves punishment of fire
Book 001, Number 0261:
Hasan reported: 'Ubaidullah b. Ziyad paid a visit to Ma'qil b. Yasar Muzani in his illness of which
he (later on) died. (At this juncture) Ma'qil said: I am going to narrate to you a hadith which I have
heard from the Messenger of Allah (may peace be upon him) and which I would not have transmitted if I knew that I would survive. Verily I have heard the Messenger of Allah (may peace be upon
him) say: There is none amongst the bondsmen who was entrusted with the affairs of his subjects
and he died in such a state that he was dishonest in his dealings with those over whom he ruled that
the Paradise is not forbidden for him.
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a hadith and it has no mistake, and said: That it is transmitted from he Messenger of Allah (may peace be upon him).
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impelled (to express) what I knew about him. I said: Messenger of Allah why is it that you did not
give it to such and such? Verily, by Allah, see him a believer. Upon this the Messenger of Allah (may
peace be upon him) remarked: (Nay, not a believer) but a Muslim. He (Sa'd) said: I again kept quite
for some time but what I knew about him again impelled me (to express my opinion) and I said:
Why is it that you did not give (the share) to so and so: By Allah, verily I see him a believer. The Messenger of Allah (may peace be upon him) remarked; (Nay, not so) but a Muslim. Verily (at times) I
give (a share) to a certain man apprehending that he may not be thrown prostrate in the Fire, whereas the other man (who is not given) is dearer to me (as compared with him).
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Chapter 71: The necessity of affirming the prophethood of our apostle Muhammad (may peace be
upon him) who is the apostle sent to the whole of
humanity, and the abrogation of other religions
with his religion
Book 001, Number 0283:
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon
him) observed: There has never been a Prophet amongst the prophets who was not bestowed with a
sign amongst the signs which were bestowed (on the earlier prophets). Human beings believed in it
and verily I have been conferred upon revelation (the Holy Qur'an) which Allah revealed to me. I
hope that I will have the greatest following on the Day of Resurrection.
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attested his truth, for him is the double reward; and the slave of the master who discharges all those
obligations that he owes to Allah and discharges his duties that he owes to his master, for him there
is a double reward. And a man who had a bondswoman and fed her and fed her well, then taught
her good manners, and did that well and later on granted her freedom and married her, for him is
the double reward. Then Sha'bi said: Accept this hadith without (giving) anything. Formerly a man
was (obliged) to travel to Medina even for a smaller hadith than this.
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would definitely break the cross, and kill swine and abolish Jizya and would leave the young she-camel and no one would endeavour to (collect Zakat on it). Spite, mutual hatred and jealousy against
one another will certainly disappear and when he summons people to accept wealth, not even one
would do so.
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It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon
him) said: The (Last) Hour shall not came till the sun rises from the place of its setting And on the day
when it rises from the place of its setting even if all the people together affirmed their faith, it would
not be of any avail to one who did not believe previously and derived no good out of his belief.
SAHIH MUSLIM
where it goes? He (the narrator) said: Allah and His Apostle know best. He (the Holy Prophet) said.
Verily it goes and begs permission, for prostration (to Allah) and the permission is granted to it. Once
it would be said: Return to the place whence you came, and then it would rise from its setting place.
Then he, after the recitation of 'Abdullah recited it: And that is its appointed term.
Chapter 74: The beginning of revelation to the messenger of Allah (may peace be upon him)
Book 001, Number 0301:
A'isha, the wife of the Apostle of Allah (may peace be upon him), reported: The first (form) with
which was started the revelation to the Messenger of Allah was the true vision in sleep. And he did
not see any vision but it came like the bright gleam of dawn. Thenceforth solitude became dear to
him and he used to seclude himself in the cave of Hira', where he would engage in tahannuth (and
that is a worship for a number of nights) before returning to his family and getting provisions again
for this purpose. He would then return to Khadija and take provisions for a like period, till Truth
came upon him while he was in the cave of Hira'. There came to him the angel and said: Recite, to
which he replied: I am not lettered. He took hold of me [the Apostle said] and pressed me, till I was
hard pressed; thereafter he let me off and said: Recite. I said: I am not lettered. He then again took
hold of me and pressed me for the second time till I was hard pressed and then let me off and said:
Recite, to which I replied: I am not lettered. He took hold of me and pressed me for the third time, till
I was hard pressed and then let me go and said: Recite in the name of your Lord Who created, created man from a clot of blood. Recite. And your most bountiful Lord is He Who taught the use of pen,
taught man what he knew not (al-Qur'an, xcvi. 1-4). Then the Prophet returned therewith, his heart
was trembling, and he went to Khadija and said: Wrap me up, wrap me up! So they wrapped him till
the fear had left him. He then said to Khadija: O Khadija! what has happened to me? and he informed her of the happening, saying: I fear for myself. She replied: It can't be. Be happy. I swear by Allah that He shall never humiliate you. By Allah, you join ties of relationship, you speak the truth, you
bear people's burden, you help the destitute, you entertain guests, and you help against the vicissitudes which affect people. Khadija then took him to Waraqa b. Naufal b. Asad b. 'Abd al-'Uzza, and he
was the son of Khadija's uncle, i. e., the brother of her father. And he was the man who had embraced Christianity in the Days of Ignorance (i. e. before Islam) and he used to write books in Arabic
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and, therefore, wrote Injil in Arabic as God willed that he should write. He was very old and had become blind Khadija said to him: O uncle! listen to the son of your brother. Waraqa b. Naufal said: O
my nephew! what did you see? The Messenger of Allah (may peace be upon him), then, informed
him what he had seen, and Waraqa said to him: It is namus that God sent down to Musa. Would that
I were then (during your prophetic career) a young man. Would that I might be alive when your
people would expel you! The Messenger of Allah (may peace be upon him) said: Will they drive me
out? Waraqa said: Yes. Never came a man with a like of what you have brought but met hostilities. If
I see your day I shall help you wholeheartedly.
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of these words: I was terror-stricken till I fell on the ground. Abu Salama said: Defilement means
idols. After this the revelation was speeded up and followed rapidly.
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entered the mosque and prayed two rak'ahs in it, and then came out and Gabriel brought me a vessel
of wine and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing.
Then he took me to heaven. Gabriel then asked the (gate of heaven) to be opened and he was asked
who he was. He replied: Gabriel. He was again asked: Who is with you? He (Gabriel) said: Muhammad. It was said: Has he been sent for? Gabriel replied: He has indeed been sent for. And (the
door of the heaven) was opened for us and lo! we saw Adam. He welcomed me and prayed for my
good. Then we ascended to the second heaven. Gabriel (peace be upon him) (asked the door of heaven to be opened), and he was asked who he was. He answered: Gabriel; and was again asked: Who
is with you? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed
been sent for. The gate was opened. When I entered 'Isa b. Maryam and Yahya b. Zakariya (peace be
upon both of them), cousins from the maternal side. welcomed me and prayed for my good Then I
was taken to the third heaven and Gabriel asked for the opening (of the door). He was asked: Who
are you? He replied: Gabriel. He was (again) asked: Who is with you? He replied Muhammad (may
peace be upon him). It was said: Has he been sent for? He replied He has indeed been sent for. (The
gate) was opened for us and I saw Yusuf (peace of Allah be upon him) who had been given half of
(world) beauty. He welcomed me prayed for my well-being. Then he ascended with us to the fourth
heaven. Gabriel (peace be upon him) asked for the (gate) to be opened, and it was said: Who is he?
He replied: Gabriel. It was (again) said: Who is with you? He said: Muhammad. It was said: Has he
been sent for? He replied: He has indeed been sent for. The (gate) was opened for us, and lo! Idris
was there. He welcomed me and prayed for my well-being (About him) Allah, the Exalted and the
Glorious, has said:" We elevated him (Idris) to the exalted position" (Qur'an xix. 57). Then he ascended with us to the fifth heaven and Gabriel asked for the (gate) to be opened. It was said: Who is he?
He replied Gabriel. It was (again) said: Who is with thee? He replied: Muhammad. It was said Has he
been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and then I was
with Harun (Aaron-peace of Allah be upon him). He welcomed me prayed for my well-being. Then I
was taken to the sixth heaven. Gabriel (peace be upon him) asked for the door to be opened. It was
said: Who is he? He replied: Gabriel. It was said: Who is with thee? He replied: Muhammad. It was
said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and
there I was with Musa (Moses peace be upon him) He welcomed me and prayed for my well-being.
Then I was taken up to the seventh heaven. Gabriel asked the (gate) to be opened. It was said: Who is
he? He said: Gabriel It was said. Who is with thee? He replied: Muhammad (may peace be upon
him.) It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I found Ibrahim (Abraham peace be upon him) reclining against the Bait-ulMa'mur and there enter into it seventy thousand angels every day, never to visit (this place) again.
Then I was taken to Sidrat-ul-Muntaha whose leaves were like elephant ears and its fruit like big
earthenware vessels. And when it was covered by the Command of Allah, it underwent such a
change that none amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation and He made obligatory for me fifty prayers every day and
night. Then I went down to Moses (peace be upon him) and he said: What has your Lord enjoined
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upon your Ummah? I said: Fifty prayers. He said: Return to thy Lord and beg for reduction (in the
number of prayers), for your community shallnot be able to bear this burden. as I have put to test the
children of Isra'il and tried them (and found them too weak to bear such a heavy burden). He (the
Holy Prophet) said: I went back to my Lord and said: My Lord, make things lighter for my Ummah.
(The Lord) reduced five prayers for me. I went down to Moses and said. (The Lord) reduced five
(prayers) for me, He said: Verily thy Ummah shall not be able to bear this burden; return to thy Lord
and ask Him to make things lighter. I then kept going back and forth between my Lord Blessed and
Exalted and Moses, till He said: There are five prayers every day and night. O Muhammad, each
being credited as ten, so that makes fifty prayers. He who intends to do a good deed and does not do
it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do, it will not be recorded for him; and if he does
it, only one evil deed will be recorded. I then came down and when I came to Moses and informed
him, he said: Go back to thy Lord and ask Him to make things lighter. Upon this the Messenger of Allah remarked: I returned to my Lord until I felt ashamed before Him.
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said: I feel ashamed of my Lord. Gabriel then travelled with me till we came to the farthest lote-tree
Many a colour had covered it which I do not know. Then I was admitted to Paradise and saw in it
domes of pearls, and its soil of musk.
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of Allah (may peace be upon him) described him as one having a medium stature and a red complexion as if he had (just) come out of the bath He observed: I saw Ibrahim (peace be upon him) and
amongst his children I have the greatest resemblance with him. He said: There were brought to me
two vessels. In one of them was milk and in the other one there was wine. And it was said to me: Select any one you like. So I selected the vessel containing milk and drank it. He (the angel) said: You
have been guided on al-fitra or you have attained al-fitra. Had you selected wine, your Ummah
would have been misled.
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presumes that the Messengerof Allah (may peace be upon him) concealed anything, from the Book,
of Allah fabricates the greatest lie against Allah. Allah says:" O Messenger! deliver that which has
been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message" (alQur'an, v. 67). She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says" Say thou (Muhammad): None in the
heavens and the earth knoweth the unseen save Allah" (al-Qur'an, xxvii 65).
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which would be of silver, and two gardens whose vessels and contents would be of gold. The only
thing intervening to hinder the people from looking at their Lord will be the mantle of Grandeur
over His face in the Garden of Eden.
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spits like the thorns of Sa'dan He (the Holy Prophet) said: Have you seen Sa'dan? They replied: Yes,
Messenger of Allah. He said: Verily those (hooks) would be like the thorns of Sa'dan, but no one
knows their size except Allah. These would seize people for their misdeeds. Some of them would escape for their (good) deeds, and some would be rewarded for their deeds till they get salvation.
When Allah would finish judging His bondsmen and because of His mercy decide to take out of Hell
such people as He pleases. He would command the angels to bring out those who had not associated
anything with Allah; to whom Allah decided to show mercy. those who would say: There is no god
but Allah. They (the angels) would recognise them in the Fire by the marks of prostration, for Hellfire will devour everything (limb) of the sons of Adam except the marks of prostration. Allah has forbidden the fire to consume the marks of prostration. They will be taken out of the Fire having been
burnt, and the water of life would be poured over them, and they will sprout as seed does In the silt
carried by flood.
Then Allah would finish judging amongst His bondsmen; but a man who will be the last to enter
Paradise will remain facing Hell and will say: O my Lord I turn my face away from Hell, for its air
has poisoned me ard its blaze has burnt me. He will then call to Allah as long as Allah would wish
that he should call to Him. Then Allah, Blessed and Exalted, would say: If I did that, perhaps you
would ask for more than that. He would say: I would not ask You more than this, and he would give
his Lord covenants and agreements as Allah wished, and so He would turn his face away from the
Fire When he turns towards the Paradise and sees it, he will remain silent as long as Allah wishes
him to remain so. He will then say: O my Lord I bring me forward to the gate of the Paradise. Allah
would say to him: Did you not give covenants and agreements that you would not ask for anything
besides what I had given you. Woe to thee! O son of Adam, how treacherous you are! He would say:
O my Lord! and would continue calling to Allah till He would say to him: If I grant you that, perhaps
you will ask for more. He will reply: No, by Thy greatness, and he will give His Lord promises and
covenants as Allah had wished. He would then bring him to the gate of the Paradise, and when he
would stand at the gate of the Paradise, it would lay open before him. and he would see the bounty
and the joy that there is in it. He would remain quiet as long as Allah would desire him to remain silent. He would then say: O my Lord, admit me to Paradise. Allah. Blessed and Exalted, would say: Did
you not give covenants and agreements that you would not ask for anything more than what I had
granted you? Woe to you! son of Adam, how treacherous you are! And he would say: O my Lord, I do
not wish to be the most miserable of Thy creatures. He would continue calling upon Allah till Allah,
Blessed and Exalted, would laugh. When Allah would laugh at him, He would say: Enter the Paradise.
When he would enter, Allah would say: State your wish. He would express his wishes till Allah
would remind him (the desire of) such and such (things). When his desires would be exhausted Allah would say: That is for thee and, besides it, the like of it also. 'Ata' b. Yazid said: Abu Sa'id al-Khudri was with Abu Huraira and be did not reject anything from the hadith narrated by him, but when
Abu Huraira narrated:" Allah said to that man; ind its like along with it," Abu Sa'id said:" Ten like it
along with it," O Abu Huraira. Abu Huraira said: I do not remember except the words:" That is for
you and a similar one along with it." Abu Sa'id said: I bear witness to the fact that I remembered from
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the Messenger of Allah (may peace be upon him) his words:" That is for thee and ten like it." Abu Huraira said: That man was the last of those deserving of Paradise to enter Paradise.
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you go there to get water? But they would be pushed and gathered together towards the Hell, which
was like a mirage to them, and the flames would consume one another. They would fall Into the Fire,
till no one is left except he who worshipped Allah, be he pious or sinful. The Lord of the Universe,
Glorified and Exalted, would come to them in a form recognisable to them and say; What are you
looking for? Every people follow that which they worshipped. They would say: Our Lord, we kept
ourselves separate from the people in the world, though we felt great need of them; we, however, did
not associate ourselves with them. He would say: I am your Lord. They would say: We take refuge
with Allah from thee and do not associate anything with Allah. They would repeat it twice or thrice,
till some of them would be about to return. It would be said: Is there any sign between you and Him
by which you will recognise Him? They would say: Yes. and the things would be laid bare. Those
who used to prostrate themselves before God of their own accord would be permitted by God to prostrate themselves. But there would remain none who used to prostrate out of fear (of people) and ostentation but Allah would make his back as one piece, and whenever he would attempt to prostrate
he would fall on his back. Then they would raise their heads and He would assume the Form in
which they had seen Him the first time and would say: I am your Lord. They would say: Thou art our
Lord. Then the bridge would be set up over the Hell and intercession would be allowed and they will
say: O God, keep safe, keep safe.
It was asked: Messenger of Allah, what is this bridge? He said: The void in which one Is likely to
slip. There would be hooks, tongs, spits like the thorn that is found in Najd and is known as Sa'dan.
The believers would then pass over within the twinkling of an eye, like lightning, like wind, like a
bird, like the finest horses and camels. Some will escape and be safe, some will be lacerated and let
go, and some will be pushed into the fire of Hell till the believers will find rescue from the Fire. By
One in Whose hand is my life, there will be none among you more eager to claim a right than the
believers on the Day of Resurrection for (saying their) brethren in the Fire who would say: O our
Lord, they were fasting along with us, and praying and performing pilgrimage. It will be said to
them: Take out those whom you recognise. Then their persons would be forbidden to the Fire; and
they would take out a large number of people who had been overtaken by Fire up to the middle of
the shank or up to the knees. They would then say: O our Lord I not one of those about whom Thou
didst give us command remains in it. He will then say: Go back and bring out those in whose hearts
you find good of the weight of a dinar Then they will take out a large number of people. Then they
would say: O our Lord! we have not left anyone about whom You commanded us. He will then say:
Go back and bring out those in whose hearts you find as much as half a dinar of good. Then they will
take out a large number of people, and would say: O our Lord! not one of those about whom Thou
commanded us we have left in it. Then He would say: Go back and in whose heart you find good to
the weight of a particle bring him out. They would bring out a large number of people, and would
then say: O our Lord, now we have not left anyone in it (Hell) having any good in him.
Abu Sa'id Khudri said: If you don't testify me in this hadith, then recite if you like:" Surely Allah
wrongs not the weight of an atom; and if it is a good deed. He multiplies it and gives from Himself a
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ded, the apostles have interceded and the believers have interceded, and no one remains (to grant
pardon) but the Most Merciful of the mercifuls. He will then take a handful from Fire and bring out
from it people who never did any good and who had been turned into charcoal, and will cast them
into a river called the river of life, on the outskirts of Paradise. They will come out as a seed comes
cut from the silt carried by flood. You see it near the stone or near the tree. That which is exposed to
the sun is yellowish or greenish and which is under the shade is white. They said: Messenger of Allah! it seems as if you had been tending a flock in the jungle. He (the Holy Prophet) said: They will
come forth like pearls with seals on their necks. The inhabitants of Paradise would recognise them
(and say): Those are who have been set free by the Compassionate One. Who has admitted them into
Paradise without any (good) deed that they did or any good that they sent in advance Then He would
say: Enter the Paradise; whatever you see in it is yours. They would say: O Lord, Thou hast bestowed
upon us (favours) which Thou didst not bestow upon anyone else in the world. He would say: There
is with Me (a favour) for you better than this. They would say: O our Lord! which thing is better than
this? He would say: It is My pleasure. I will never be angry with you after this
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Mercy, and admit those condemned to Hell into the Fire (of Hell). He would then say: See, he whom
you find having as much faith in his heart as a grain of mustard, bring him out. They will then be
brought out burned and turned to charcoal, and would be cast into the river of life, and they would
sprout aj does a seed in the silt carried away by flood. Have you not seen that it comes out yellow
(fresh) and intertwined?
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(that man) would say: Art Thou making a fun of me? or Art Thou laughing at me. though Thou art
the King? He (the narrator) said: I saw the Messenger of Allah laugh till his front teeth were visible.
And it was said: That would be the lowest rank among the inhabitants of Paradise.
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to your requests to Me? Will it please you if I give you the whole world and a like one along with it?
He will say: O my Lord! art Thou mocking at me, though Thou art the Lord of the worlds? Ibn
Mas'ud laughed and asked (the hearers): Why don't you ask me what I am laughing at. They (then)
said: Why do you laugh? He said: It is in this way that the Messenger of Allah (may peace be upon
him) laughed. They (the companions of the Holy Prophet) asked: Why do you laugh. Messenger of
Allah? He said: On account of the laugh of the Lord of the universe, when he ldesirer of Paradise) sai
Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at
you, but I have power to do whatever I will.
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blessed with Bounties) which no eye has seen, no ear has heard and no human mind has perceived:
and this is sub- stantiated by the Book of Allah, Exalted and Great:" So no soul knows what delight of
the eye is hidden for them; a reward for what they did" (xxxii. 17).
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Then the people immediately following them would have their faces as the brightest stars in the heaven. This is how (the groups would follow one after another). Then the stage of intercession would
come, and they (who are permitted to intercede) would intercede, till he who had declared:" There is
no god but Allah" and had in his heart virtue of the weight of a barley grain would come out of the
Fire. They would be then brought in the courtyard of Paradise and the inhabitants of Paradise would
begin to sprinkle water over them till they would sprout like the sprouting of a thing in flood water,
and their burns would disappear. They would ask their Lord till they would be granted (the bounties)
of the world and with it ten more besides it.
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people over it, and said: I am afraid I may not have remembered (other things) but this much is still
in my memory that people would come out of the Hell after having gone into it, and he said: They
would come out of it as if they were the wood of the ebony tree. He (the narrator said: They would
enter a river, one or the rivers of Paradise, and would bathe in it, and then come out as if they were
(white like) paper. We then turned back and said: Woe be upon you! How can this old man tell a lie
against the Messenger of Allah (may peace be upon him)? We turned back (from the views of the
Khwarij), and by God every one of us abandoned this (band of Khwarij) except one man. A similar
statement has been made by Abu Nu'aim.
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to me, and when I would see Him, I would fall down in prostration, and He (Allah) would leave me
thus as long as He would wish, and then it would be said: O Muhammad, raise your head, say and
you would be heard; ask and it would be granted; intercede and intercession would be accepted.
Then I would raise my head and extrol my Lord with the praise which my Lord would teach me. I
shall then inter- cede, but a limit would be set for me I would bring them out from the Fire and
make them enter Paradise (according to the limit). I shall return then ard fall down in pros- tration
and Allah would leave me (in that position) as long as He would wish to leave me it would be said:
Rise, O Muhammad, say and you would be heard; ask and it would be conferred; intercede and intercession would be granted. I would raise my head and extrol my Lord with praise that He would
teach me. I would theft intercede and a limit would be set for me. I would bring them out of the Fire
(of Hell) and make them enter Paradise. He (the narrator) said: I do not remember whether he (the
Holy Prophet) said at tLe third time or at the fourth time: O my Lord, none has been left in the Fire,
but thise restrained by the Holy Qur'an, i e. those who were eternally doomed. Ibn Ubaid said in a
narration: Qatada observed: whose everlasting stay was imperative".
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ration: Yazid said: I met Shu'ba and narrated to him this hadith. Shu'ba said: Qatada transmitted to us
this hadith from Anas b. Malik who heard it from the Apostle of Allah (may peace be upon him) with
this alteration that he substituted the word Zurra (grain) in place of Zarra (atom). Yazid said: Abu
Bistam has made a change in it.
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greeted him and we said: O Abu Sa'id, we come from your brother Abu Hamza (kunya of Anas), and
we have never heard a hadith like this relating to intercession, which he has narrated to us. He said:
Narrate it, we narrated the hadith. He said: Narrate it (still further). We said: He did not (narrate it)
before us more than this. He said: He (Anas) had narrated it to us twenty years back, when he was
strong and healthy. He has in fact missed something. I cannot make out whether the old man has
forgotten or he has (intentionally) avoided to narrate it to you lest you should rely (absolutely) upon
it (and abandon doing good deeds). We said to him: Relate that to us, and he laughed and said: There
is haste in the nature of man. I did not make mention of it to you but for the fact that I wanted to
narrate that to you (and added that the Holy Prophet said): I would then return to my Lord for the
fourth time and extol Him with these praises. I would then fall in prostration. It would be said to me:
O Muhammad, raise your head: say and it will be listened to; ask and it will be granted; intercede
and intercession would be accepted. I would say: O my Lord, permit me regarding him who professed: There is no god but Allah. He (the Lord) would say: That is not for thee or that is not what lies
with thee, but by My Honour, Glory, Greatness and Might, I would certainly take him out who professed it: There is no god but Allah. He (the narrator, Ma'bad) said: I hear testimony to the fact that
the hadith transmitted to us-by Hasan was heard by him from Anas b. Malik and I can see that he
reported it twenty years back, when he was hale and hearty.
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sed my people. I am concerned with only myself, I am concerned only with myself; you better go to
Ibrahim (peace be upon him). They would go to Ibrahim and say: Thou art the apostle of Allah and
His Friend amongst the inhabitants of the earth; intercede for us with thy Lord. Don't you see in
which (trouble) we are? Don't you see what (misfortune) has overtaken us? Ibrahim would say to
them: Verily, my Lord is today angry as He had never been angry before and would never be angry
afterwards. and (Ibrahim) would mention his lies (and then say): I am concerned only with myself, I
am concerned only with myself. You better go to someone else: go to Moses. They would come to
Moses (peace be upon him) and say: O Moses, thou art Allah's messenger, Allah blessed thee with His
messengership and His conversation amongst people. Intercede for us with thy Lord. Don't you see in
what (trouble) we are? Don't you see what (misfortune) has overtaken us? Moses (peace be upon
him) would say to them: Verily. my Lord is angry as He had never been angry before and would never be angry afterwards. I, in fact, killed a person whom I had not been ordered to kill. I am concerned with myself, I am concerned with myself. You better go to Jesus (peace be upon him). They
would come to Jesus and would say: O Jesus, thou art the messenger of Allah and thou conversed
with people in the cradle, (thou art) His Word which I-Ie sent down upon Mary. and (thou art) the
Spirit from Him; so intercede for us with thy Lord. Don't you see (the trouble) in which we are? Don't
you see (the misfortune) that has overtaken us? Jesus (peace be upon him) would say: Verily, my
Lord is angry today as He had never been angry before or would ever be angry afterwards. He mentioned no sin of his. (He simply said: ) I am concerned with myself, I am concerned with myself; you
go to someone else: better go to Muhammad (may peace be upon him).
They would come to me and say: O Mahammad, thou art the messenger of Allah and the last of
the apostles. Allah has pardoned thee all thy previous and later sins. Intercede for us with thy Lord;
don't you see in which (trouble) we are? Don't you see what (misfortune) has overtaken us? I shall
then set off and come below the Throne and fall down prostrate before my Lord; then Allah would
reveal to me and inspire me with some of His Praises and Glorifications which He had not revealed
to anyone before me. He would then say: Muhammad, raise thy head; ask and it would be granted;
intercede and intercession would be accepted I would then raise my head and say: O my Lord, my
people, my people. It would be said: O Muhammad, bring in by the right gate of Paradise those of
your people who would have no account to render. They would share with the people some other
door besides this door. The Holy Prophet then said: By Him in Whose Hand is the life of Muhammad,
verify the distance between two door leaves of the Paradise is as great as between Mecca and Hajar,
or as between Mecca and Busra.
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surrection. When he saw that his companions did not ask him (about this assertion) he said: Why
don't you say: How would that be? They said: How would be it, Messenger of Allah? He said: People
would stand before the Lord of the worlds. And the rest of the hadith was narrated like the one
transmitted by Abu Hayyan, on the authority of Abu Zur'a, and in the story of Ibrahim, this addition
was made. He said and made mention of his words with regard to the star: This is my Lord. And his
words with regard to their gods: But the big among them has done that. And his words: I am ailing.
He (the Holy Prophet) said: By Him in Whose Hand is the life of Muhammad, the distance between
two leaves of the door from their supporting frames is as the distance between Mecca and Hajar or
Hajar and Mecca. I do not remember how he said it (whether Mecca and Hajar or Hajar and Mecca).
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Ummah, my Ummah, and wept; so Allah the High and the Exalted said: O Gabriel, go to Muhammad
(though your Lord knows it fully well) and ask him: What makes thee weep? So Gabriel (peace be
upon him) came to him and asked him, and the Messenger of Allah (may peace be upon him) informed him what he had said (though Allah knew it fully well). Upon this Allah said: O Gabriel, go to
Muhammad any say: Verily We will please thee with regard to your Ummah and would not displease thee.
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ger of Allah. He said: I hope that you would constitute one- half of the inhabitants of Paradise and
you would be among the peoples of the world, like a black hair on (the body of) a white ox or like a
white hair on the body of a black ox.
Epilogue
Before we close the" Kitab-ul-Iman," it seems necessary to bring a few facts before our readers.
This book deals with the beliefs, i. e. those unseen realities which we have a strong yearning to comprehend, but which elude the grasp of our senses.
Every person, who is endowed with consciousness, is instinctively impelled to know whence he
came and where he would return. What would become of him after crossing the bar of life? Is the
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short span of this wordly life the culmination of all his hopes and desires and nothing remains after
it? These are the questions which agitate the mind of every man, whether he is a believer or a nonbeliever, whether he is a monotheist or a polytheist or an atheist. We cannot silence the echoes of
our souls by simply saying that nothing can be said with certainty about them. The mind yearns for
definite and satisfactory answers to all of them. That is what is embedded in our very nature and so
long as we are human beings we cannot afford to ignore them. We approach scientists for the solution of these spiritual problems of ours which have a direct bearing on our social life, but scientists
have no definite answers to give since they are concerned only with observable facts, that is to say,
the optically present source of sensation, which forms only a fraction of man's life and the vast sea
of" unseen world" lies hidden before them. That is the reason why even a scientist has to fall back
upon chance-a very imortant admission as to the limits of the so-called scientific knowledge and the
possibility of another knowledge unknown to science and altogether different from that with the
help of which we observe physical phenomena and their laws.
Moreover, the scientific method cannot help us solve the problem of" whence" and" whither". There is always an urge in our hearts to peep across this life hemmed in by space and time and find out
our ultimate destiny. Since science deals with" actual," with what is here and now, particularly what
can be comprehended with the helpof senses, there is inherent in science a natural tendency to assure that man, too, like inanimate matter, is a bubble that bursts and a vision that fades. If we take this
view of man, which is the inevitable conclusion of the so-called" scientific inquiry," the whole of human life in which man plays such a prominent role becomes a meaningless riddle, for he is denied
the existence of spiritual yearning in him which is nothing but a sort of cruel joke with man." Life,"
says Dr Muhammad Iqbal (Reconstruction of Religious Thought in Islam, pp 50-1)," with its intense
feeling of spontaneity constitutes a centre of indetermination, and thus falls outside, the domain of
necessity... The biologist who seeks a mechanical explanation of life is led to do so because he confines his study to the lower forms of life whose behaviour discloses resemblances to mechanical action. If he studies life as manifested in himself, i. e., his own mind freely choosing, rejecting, reflecting,
surveying the past and the present, and dynarnically imagining the future. he is sure to be convinced
of the inadequacy of his mechancal concepts."
The observable facts or, in other words, the physical entities form only a part of the Reality. On
how to know and comprehend the other parts which concern us more intimately than the physical
entities. science has nothing definite to say except a meaningful silence which betrays its natural limitation in solving these vital problems of life.
Psychology, too, is inherently incompetent to comprehend the unseen Realities of the universe.
Life, as we all know. is a great mystery everrin its biological aspects; how mysterious it is in its spiritual and moral aspects, we cannot imagine. Psychology has been-able to grope in the darkness of
unconscious and, ub-conscious chambers and has not been able to bring into light the secrets of the
human soul." Psychology," says Waiter Leibrecht (Religion and Culture, p. 33)," can show us what
man is not. It cannot tell us what man, each one of us, is. The legitimate aim of psychology is the ne180 / 1800
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gative, the removal of distortions and illusions, but not the positive, the full and complete knowledge
of human being." The fact is that human knowledge and intellect, in spite of their boastful claims, are
by nature so much handicapped that they, unaided by revelation, cannot in any way comprehend
the unseen Realities. What the intellect at the most can do is to transform the sense-data into conceptual forms, but it has to depend ultimately upon experience and is, therefore, subjected to the
same limitations to which the knowledge of pysical sciences is subjected." The intellect," say Ibn
Khaldun, is a correct scale. Its indications are completely certain and in no way wrong. However, the
intellect should not be used to weigh such matters as the oneness of God, the Hereafter, the truth of
prophecy, the real character of Divine Attributes, or anything else that lies beyond the level of the intellect. That would mean to aspire for the impossible. One might compare it with a man who sees a
scale in which gold is being weighed, and wants to weigh mountains in it. This (the fact that it is impossible) does not prove that the indications of the scale are not true (when it is used for its proper
purpose). However, there is a limit at which intellect must stop. It cannot go beyond its own level"
(The Muqaddimah, translated by Franz Rosenthal, Vol. III. p. 38). What a man in the cold regions of
an arid intellectualism can, at his best, infer is only the existence of a Prime Cause, but to far as His
Attributes, His will, His behaviour with humanity and His Creation, and our relation with Him are
concerned. Intellect has nothing positive to say. It is at this stage that man instinctively feels the need
of an agency which shoure provide him authentic information about unseen rmuties of life. This
agencv is known as Prophethoud. The Great Lord, Who has provided man with materiaf resources
for the satisfaction of his macerial needs, has also made suitable arrangements to acquaint us fully
with the Unseen Realities which our souls yearn to know. This knowledge of the Unseen is vouchsafed to us through His trusted Messengers (prophets). This is an immense savour from our Lord, immeasurably more valuable then the material resources for, without it, human souls would have suffered the pangs of privation and would have ultimately died. The Qur'an says:
All praise is due to Allah. Who guided us to this. And we would not have found the way if Allah
had not guided us. Certainly the Messengers of our Lord brought the Truth (vii. 43).
Just as the information of the Holy Prophet pertaining to our worldly life is perfectly correct judged by any standard, in the same way his revelations concerning the Unseen. e. g. the Day of Resurrection, Paradise and Hell, will also be perfectly true. because he As Amin. the Truthful. We should,
however, bear in mind that since we are living in a world of senses it is, therefore, through sensory
experiences that we comprehend it. A man's mind is so much hemmed in by space and time and his
vision is so much limited by the material aspects of his life that it is only through material concepts
that his mind is led to the knowledge of the Unseen. That is the reason why one can easily find frequent use of metaphors and similes in the language of the Holy Prophet as be explained the Unseen
Realities of existence. These are not myths, but the Great undeniable Truths which our souls yearn to
know, affirm and believe. but which our own intelligence fails to comprehend.
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BOOK 02: THE BOOK OF
PURIFICATION (KITAB ALTAHARAH)
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Introduction
We have read in the first Book that the love of Allah is the highest aim of a true believer. It is for
the achievement of this single end that he affirms his faith in Him by renouncing all other types of
godhood.
The love of God is not something inert or lifeless; it is dynamic in the sense that it calls for a complete change in the life of man: change in his thoughts and ideas and change in his conduct and behaviour. One who claims to be a believer in Allah has to make a good deal of effort with a view to
pleasing his: lord. He has to purify his soul from all evil thoughts and fancies so that the love of God
should reside in it. Unless the soul is purged of all impurities one cannot achieve salvation. This is
known as Tahdrah in Islam, and it is the foundation-stone of Imin. This high objective of the purification of the soul requires intentional and deliberate efforts and a good deal of sacrifice on the part
of man, and the most elementary stage in this sacred path is the cleanliness of body.
By enjoining cleanliness of body upon man Islam awakens him to the realisation of the fact that
when impurities on the body of a man produce such unhealtby effects on his physical being and
corrode his mental health, how miserable his life would be when his soul is polluted with impurities.
The process of the purification of the soul should, therefore, start with the purification of the body.
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me said: The first was better than even this. When I cast a glance, I saw that it was 'Umair who said: I
see that you have just come and observed: If anyone amongst you performs the ablution, and then
completes the ablution well and then says: I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for
him and he may enter by whichever of them he wishes.
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Chapter 5: While cleaning the nose and using of pebbles in toilet, the odd number is preferable
Book 002, Number 0458:
Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: When anyone wipes
himself with pebbles (after answering the call of nature) he must make use of an odd number and
when any one of you performs ablution he must snuff in his nose water and then clean it.
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including his shank, and then washed his left foot including shank, and then said: This is how I saw
Allah's Messenger (may peace be upon him) perform his ablution. And (Abu Huraira) added that the
Messenger of Allah (may peace be upon him) had observed: You shall have your faces hands and feet
bright on the Day of Resurrection because of your perfect ablution. He who can afford among you,
let him increase the brightness of his forehead and that of hands and legs.
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Messenger of Allab, would you recognise us? He said: Yes, you would come to me with white faces,
and white hands and feet on account of the traces of ablution. None but you would have (this mark).
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of excretion or urination, or cleansing with right hand or with less than three pebbles, or with dung
or bone.
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Chapter 13: Starting from the right hand side for ablution, etc
Book 002, Number 0514:
'A'isha reported: The Messenger of Allah (way peace be upon him) loved to start from the righthand side for performing ablution, for combing (the hair) and wearing the shoes.
Chapter 14: Easing is forbidden in the streets and under the shade
Book 002, Number 0516:
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: Be on your guard
against two things which provoke cursing. They (the companions present there) said: Messenger of
Allah, what are those things which provoke cursing? He said: Easing on the thoroughfares or under
the shades (where they take shelter and rest).
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de. He (the Holy Prophet) asked me to come near him and I went so near to him that I stood behind
his heels. He then performed ablution and wiped over his socks.
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salutation, the Apostle (may peace be upon him) got up and I also got up with him, and we offered
the rak'a which had been finished before we came.
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not the places meant for urine and filth, but are only for the remembrance of Allah, prayer and the
recitation of the Qur'an, or Allah's Messenger said something like that. He (the narrator) said that he
(the Holy Prophet) then gave orders to one of the people who brought a bucket of water and poured
It over.
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Chapter 24: Washing away of the semen from the garment and its scraping
Book 002, Number 0566:
Alqama and Aswad reported: A person stayed in the house of A'isha and in the morning began to
wash his garment. A'isha said: In case you saw it (i. e. drop of semen), it would have served the purpose (of purifying the garment) if you had simply washed that spot; and in case you did not see it, it
would have been enough to sprinkle water around it, for when I saw that on the garment of the
Messenger of Allah (may peace be upon him). I simply scraped it off and he offered prayer, while
putting that on.
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BOOK 03: THE BOOK OF
MENSTRUATION (KITAB ALHAID)
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The face of the Messenger of Allah (way peace be upon him) underwent such a change that we
thought he was angry with them, but when they went out, they happened to receive a gift of milk
which was sent to the Apostle of Allah (may peace be upon him). He (the Holy Prophet) called for
them and gave them drink, whereby they knew that he was not angry with them.
Chapter 3: On Al-Madhi
Book 003, Number 0593:
'Ali reported: I was one whose prostatic fluid flowed readily and I was ashamed to ask the Apostle
(may peace be upon him) about it, because of the position of his daughter. I, therefore, asked Miqdad. b. al-Asad and he inquired of him (the Holy Prophet). He (the Holy Prophet) said: He should
wash his male organ and perform ablution.
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him. He (the Holy Prophet) said: Would it benefit you if I tell you that? He (the Jew) said: I would
lend ears to that. He then said: I have come to ask you about the child. He (the Holy Prophet) said:
The reproductive substance of man is white and that of woman (i. e. ovum central portion) yellow,
and when they have sexual intercourse and the male's substance (chromosomes and genes) prevails
upon the female's substance (chromosomes and genes), it is the male child that is created by Allah's
Decree, and when the substance of the female prevails upon the substance contributed by the male, a
female child is formed by the Decree of Allah. The Jew said: What you have said is true; verily you
are an Apostle. He then returned and went away. The Messenger of Allah (may peace be upon him)
said: He asked me about such and such things of which I have had no knowledge till Allah gave me
that.
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women to undo the plaits of their head while taking a bath; why does he not order them to shave
their beads? I and the Messenger of Allah (may peace be upon him) took bath from one vessel. I did
no more than this that I poured three handfuls of water over my head.
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her own accord. And in the tradition transmitted by Ibn Rumh there is no mention of Umm Habiba
(and there is mention of the daughter of Jahsh only.)
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prayer) equal (to the length of time) that your menstruation holds you back. After this, bathe yourself. And she washed herself before every prayer.
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The Messenger of Allah (may peace be upon him) said: I and she (the Mother of the Faithful) do it
and then take a bath.
Chapter 22: Ablution is essential when one taizes something cooked with the help of fire
Book 003, Number 0686:
Zaid b Thabit reported: I heard the Messenger of Allah (may peace be upon him) say this: Ablution
is obligatory (for one who takes anything) touched by fire.
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perceives a smell (of passing wind). Abu Bakr and Zuhair b. Harb have pointed out in their narrations that it was 'Abdullah b. Zaid.
Chapter 26: Purification of the skins of the dead animals by tanning them
Book 003, Number 0704:
The freed slave-girl of Maimuna was given a goat in charity but it died. The Messenger of Allah
(may peace be upon him) happened to pass by that (carcass). Upon this be said: Why did you not
take off its skin? You could put it to use, after tanning it. They (the Companions) said: It was dead.
Upon, this he (the Messenger of Allah) said: Only its eating is prohibited. Abu bakr and Ibn Umar in
their narrations said: It is narrated from Maimuna (may Allah be pleased with her).
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clean dust"? 'Abdullah said: If they were granted concession on the basis of this verse, there is a possibility that they would perform tayammum with dust on finding water very cold for themselves.
Abu Musa said to Abdullah: You have not heard the words of 'Ammar: The Messenger of Allah (may
peace be upon him) sent me on an errand and I had a seminal emission, but could find no water, and
rolled myself in dust just as a beast rolls itself. I came to the Messenger of Allah (may peace be upon
him) then and made a mention of that to him and he (the Holy Prophet) said: It would have been
enough for you to do thus. Then he struck the ground with his hands once and wiped his right hand
with the help of his left hand and the exterior of his palms and his face. 'Abdullah said: Didn't you
see that Umar was not fully satisfied with the words of 'Ammar only?
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Harith al-Simma Ansari and he said: The Messenger of Allah (may peace be upon him) came from
the direction of Bi'r Jamal and a man met him; he saluted him but the Messenger of Allah (may peace
be upon him) made no response, till he (the Holy Prophet) came to the wall, wiped his face and
hands and then returned his salutations.
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BOOK 04: THE BOOK OF PRAYERS
(KITAB AL-SALAT)
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Introduction
Prayer is the soul of religion. Where there is no prayer, there can be no purification of the soul.
The non-praying man is rightly considered to be a soulless man. Take prayer out of the world, and it
is all over with religion because it is with prayer that man has the consciousness of God and selfless
love for humanity and inner sense of piety. Prayer is, therefore, the first, the highest, and the most
solemn phenomenon and manifestation of religion.
The way in which prayer is offered and the words which are recited in it explain the true nature
of religion of which it is the expression of man's contact with the Lord.
Prayer in Islam gives in a nutshell the teachings of Islam. The very first thing which comes into
prominence in Islamic prayer is that it is accompanied by bodily movements. It implies that Islam
lifts not only the soul to the spiritual height, but also illuminates the body of man with the light of
God-consciousness. It aims at purifying both body and soul, for it finds no cleavage between them.
Islam does not regard body and soul as two different entities opposed to each other, or body as the
prison of the soul from which It yearns to secure freedom in order to soar to heavenly heights." The
soul is an organ of the body which exploits it for physiological purposes, or body is an instrument of
the soul" (Iqbal, Reconstruction of Religious Thought in Islam, p 105), and thus both need spiritual
enlightenment.
Secondly, Islamic prayer does not aim at such a spiritual contact with God in which the world and
self are absolutely denied, in which human personality is dissolved, disappears and is absorbed in the
Infinite Lord. Islam does not favour such a meditation and absorption in which man ceases to be
conscious of his own self and feels himself to be perfectly identified with the Infinite, and claims in a
mood of ecstasy: My" I" has become God, or rather he is God. Islam wants to inculcate the consciousness of the indwelling of the light of God in body and soul but does allow him to transport himself in
the realm of lnfinity. It impresses upon his mind that he is the humble servant of the Great and Glorious Lord and his spiritual development and religious piety lies in sincere and willing obedience to
Allah. The very first step towards the achievement of this objective is that man should have a clear
consciousness of his own finiteness and Infiniteness of the Lord, and clearly visualise and feel that he
is created as a human being by the Creator and Master of the universe, and he cannot, therefore, become demi-god or god. His success lies in proving himself by his outlook and behaviour that he is
the true and loyal servant of his Great Master. Islamic prayer is, therefore, the symbol of humble reverence before the Majesty of the Glorious Lord.
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no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the
Messenger of Allah, and it should be again repeated: I testify that there is no god but Allah, I testify
that there is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to the prayer (twice). Ishaq added: Allah is the Greatest, Allah is the Greatest; there Is no god but Allah.
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him say: I testify that there is no god but Allah. there is no god but Allah, the Messenger of Allah
(may peace be upon him) said: You have come out of the Fire (of Hell). They looked at him and found
that he was a goatherd.
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Chapter 7: The desirability of raising the hands apposite the shoulders at the time of beginning the prayer
and at the time of bowing and at the time of returning to the erect position after bowing
Book 004, Number 0758:
Salim narrated it on the authority of his father who reported: I saw the Messenger of Allah (may
peace be upon him) raising his hands apposite the shoulders at the time of beginning the prayer and
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before bowing down and after coming back to the position after bowing. but he did not raise them
between two prostrations.
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Chapter 12: Argument of those who assert that bismillah is a part of every sura except sura Tauba
Book 004, Number 0790:
Anas reported: One day the Messenger of Allah (may peace be upon him) was sitting amongst us
that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of
Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to
thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the
Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The
Holy Prophet (may peace be upon him) said: It (Kauthar) is a canal which my Lord, the Exalted and
Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people
would come to it on the Day of Resurrection, and tumblers there would be equal to the number of
stars. A servant would be turned away from (among the people gathered there). Upon this I would
say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet)
was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after
you"
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Chapter 13: The placing of the right hand over the left
hand after the first takbir in prayer (takbir-i-tahrima) below the chest and above the navel and then
placing them apposite the shoulders in prostration
Book 004, Number 0792:
Wa'il b. Hujr reported: He saw the Apostle of Allah (may peace be upon him) raising his hands at
the time of beginning the prayer and reciting takbir, and according to Hammam (the narrator), the
hands were lifted opposite to ears. He (the Holy Prophet) then wrapped his hands in his cloth and
placed his right hand over his left hand. And when he was about to bow down, he brought out his
hands from the cloth, and then lifted them, and then recited takbir and bowed down, and when (he
came back to the erect position) he recited:" Allah listened to him who praised Him." And when prostrates. he prostrated between the two palms.
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people said: It was I who said it, and In this I intended nothing but good. Abu Musa said: Don't you
know what you have to recite in your prayers? Verily the Messenger of Allah (may peace be upon
him) addressed us and explained to us all Its aspects and taught us how to observe prayer (properly).
He (the Holy Prophet) said: When you pray make your rows straight and let anyone amongst you act
as your Imim. Recite the takbir when he recites it and when be recites: Not of those with whom Thou
art angry. nor of those who go astray, say: Amin. Allah would respond you. And when he (the Imim)
recites the takbir, you may also recite the takbir, for the Imam bows before you and raises himself
before you. Then the Messenger of Allah (may peace be upon him) said: The one is equivalent to the
other. And when he says: Allah listens to him who praises Him, you should say: 0 Allah, our. Lord, to
Thee be the praise, for Allah, the Exalted and Glorious, has vouchsafed (us) through the tongue of His
Apostle (may peace be upon him) that Allah listens to him who praises Him. And when he (the Imim)
recites the takbir and prostrates, you should also recite the takbir and prostrate, for the Imim prostrates before you and raises himself before you. The Messenger' of Allah (may peace be upon him)
said: The one is equi- valent to the other. And when he (the Imim) sits for Qa'da (for tashahhud) the
first words of every one amongst you should be: All services rendered by words, acts of worship and
all good things are due to Allah. Peace be upon you,0 Apostle, and Allah's mercy and blessings. Peace
be upon us and upon the upright servants of Allah. I testify that there is no god but Allah, and I testify that Mubammad is His servant and His Messenger.
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and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and
Glorious."
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Chapter 17: The muqtadi (follower) should strictly follow the imam in prayer
Book 004, Number 0817:
Anas b. Malik reported: The Apostle of Allah (may peace be upon him) fell down from a horse and
his right side was grazed. We went to him to inquire after his health when the time of prayer came.
He led us in prayer in a sitting posture and we said prayer behind him sitting, and when he finished
the prayer hesaid: The Imam is appointed only to be followed; so when he recites takbir, you should
also recite that; when he prostrates, you should also prostrate; when he rises up, you should also rise
up, and when he said" God listens to him who praises Him," you should say:" Our Lord, to Thee be the
praise," and when he prays sitting, all of you should pray sitting.
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sent (instructions) to Abu Bakr to lead the people in prayer. When the messenger came, he told him
(Abd Bakr): The Messenger of Allah (may peace be upon him) has ordered you to lead the people in
prayer. Abu Bakr who was a man of very tenderly feelings asked Umar to lead the prayer. 'Umar
said: You are more entitled to that. Abu Bakr led the prayers during those days. Afterwards the Messenger of Allah (may peace be upon him) felt some relief and he went out supported by two men, one
of them was al-'Abbas, to the noon prayer. Abu Bakr was leading the people in prayer. When Abu
Bakr saw him. he began to withdraw, but the Apostle of Allah (may peace be upon him) told him not
to withdraw. He told his two (companions) to seat him down beside him (Abu Bakr). They seated him
by the side of Abu Bakr. Abu Bakr said the prayer standing while following the prayer of the Apostle
(way peace be upon him) and the people Bald prayer (standing) while following the prayer of Abu
Bakr. The Apostle (may peace be upon him) was seated. Ubaidullah said: I visited 'Abdullah b. 'Abbas,
and said: Should I submit to you what 'A'isha had told about the illness of the Apostle (may peace be
upon him)? He said: Go ahead. I submitted to him what had been transmitted by her ('A'isha). He objected to none of it, only asking whether she had named to him the man who accompanied al-'Abbas.
I said: No. He said: It was 'Ali.
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my insistence upon it was not due to the fact that I entertained any apprehension in my mind that
the people would not love the man who would occupy his (Prophet's) place (i. e. who would be appointed as his caliph) and I feared that the people would be superstitious about one who would occupy his place. I, therefore, desired that the Messenger of Allah (may peace be upon him) should leave Abu Bakr aside in this matter.
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in prayer. When the people clapped more vigorously, he (Abu Bakr) then paid heed and saw the
Messenger of Allah (may peace be upon him) there. (He was about to withdraw when) the Messenger of Allah (may peace be upon him) signed to him to keep standing at his place. Abu Bakr lifted his
hands and praised Allah for what the Messenger of Allah (may peace be upon him) had commanded
him and then Abu Bakr withdrew himself till he stood in the midst of the row and the Messenger of
Allah (may peace be upon him) stepped forward and led the prayer. When (the prayer) was over, he
(the Holy Prophet) said: 0 Abu Bakr, what prevented you from standing (at that place) as I ordered
you to do? Abu Bakr said: It does not become the son of Abu Quhafa to lead prayer before the Messenger of Allah (may peace be upon him). The Messenger of Allah (may peace be upon him) said (to
the people) around him: What is it that I saw you clapping so vigorously? (Behold) when anything
happens in prayer, say: Subha Allah, for when you would utter it, it would attract the attention, while clapping of hands is meant for women.
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to complete the prayer. This made the Muslims terrified and most of them began to recite the glory
of the Lord. When the Apostle of Allah (may peace be upon him) finished his prayer, he turned towards them and then said: You did well, or said with a sense of joy: You did the right thing that you
said prayer at the appointed hour.
Chapter 21: Command to observe prayer well, perfecting it, and devotion in it
Book 004, Number 0853:
Abu Huraira reported: one day the Messenger of Allah (may peace be upon him) led the prayer.
Then turning (towards his Companions) he said: 0 you, the man, why don't you say your prayer
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well? Does the observer of prayer not see how he is performing the prayer for he performs it for
himself? By Allah, I see behind me as I see In front of me.
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any one of you pro- nounces salutation (in prayer) he should only turn his face towards his companion and should not make a gesture with his hand.
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Chapter 26: The praying women have been commanded not to precede men in lifting their heads from
prostration
Book 004, Number 0883:
Sahl b. Sa'd reported: I saw men having tied (the ends) of their lower garments around their necks,
like children, due to shortage of cloth and offering their prayers behind the Apostle of Allah (may
peace be upon him). One of the proclaimers said: O womenfolk, do not lift your heads till men raise
(them).
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Chapter 28: Moderation between loud and low recitation in jahri prayer, when there is a fear of turmoil
in reciting loudly
Book 004, Number 0897:
Ibn 'Abbas reported: The word of (Allah) Great and Glorious: 'And utter not thy prayer loudly, nor
be low in it" (xvii. 110) was revealed as the Messenger of Allah (may peace beupon him) was hiding
himself in Mecca. When he led his Companions in prayer he raised his voice (while reciting the)
Qur'an. And when the polytheists heard that, they reviled the Qur'an and Him Who revealed it and
him who brought it. Upon this Allah, the Exalted, said to His Apostle (may peace be upon him): Utter
not thy prayer so loudly that the polytheists may hear thy recitation and (recite it) not so low that it
may be inaudible to your Companions. Make them hear the Qur'an, but do not recite it loudly and
seek a (middle) way between these. Recite between loud and low tone.
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cite it You would recite it when We would recite it and so follow its recitation, and He (Allah) said:"
We revealed it, so listen to it attentively. Verily its exposition rests with Us. i. e. We would make it deliver by your tongue." So when Gabriel came to him (to the Holy Prophet), he kept silence, and when
he went away he recited as Allah had promised him.
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to His Apostle Muhammad (may peace be upon him):" It has been revealed to me that a party of Jinn
listened to it" (Qur'an, lxxii. 1).
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teen verses or half (of the first rak'ah) and in every rak'ah of the 'Asr prayer of the first two rak'ahs
about fifteen verses and in the last two verses half (of the first ones).
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home, then perform ablution and go to the mosque, and (he would find) The Messenger of Allah
(may peace be upon him) in the first rak'ah.
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that he (the Holy Prophet) had said:" By the Sun and its morning brightness" (Sarah xci.)," By brightness" (Surah xciii)" By the night when it spreads" (Surah xcii.), and" Glorify the name of thy most
high Lord" (Surah lxxxii.).
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Lord! unto Thee be praise that would fill the heavens and the earth and fill that which will please
Thee besides them.
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mayest thou be ransomed and with my mother. I was thinking of (another) affair, whereas you are
(occupied) in another one.
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company in Paradise. He (the Holy Prophet) said: Or anything else besides it. I said: That is all (what I
require). He said: Then help me to achieve this for you by deyoting yourself often to prostration.
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ace be upon him) prostrated, he spread out his arms so that the whiteness of his armpits was visible."
And in the narration transmitted by al-Laith (the words are:" When the Messenger of Allah (may peace be upon him) prostrated. he spread his hands from the armpits so that I saw their whiteness."
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try to turn him away as far as possible, but if he refuses to go, he should turn him away forcibly for
he is a devil.
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said: It was forty years. And whenever the time comes for prayer, pray there, for that is a mosque;
and in the hadith transmitted by Abu Kamil (the words are):" Whenever time comes for prayer, pray,
for that is a mosque (for you)."
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Chapter 47: Forbiddance to build mosques on the graves and decorating them with pictures and forbiddance to use the graves as mosques
Book 004, Number 1076:
'A'isha reported: Umm Habiba and Umm Salama made a mention before the Messenger of Allah
(may peace be upon him) of a church which they had seen in Abyssinia and which had pictures in it.
The Messenger of Allah (may peace be upon him) said: When a pious person amongst them (among
the religious groups) dies they build a place of worship on his grave, and then decorate it with such
pictures. They would be the worst of creatures on the Day of judgment in the sight of Allah.
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and then putting his hands together, palm to palm, placed them between his thighs. When he completed the prayer he said: This is how the Messenger of Allah (may peace be upon him) used to do.
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Chapter 51: Forbiddance of talking in prayer and abrogation of what was permissible
Book 004, Number 1094:
Mu'awiya b. al-Hakam said: While I was praying with the Messenger of Allah (may peace be upon
him), a man in the company sneezed. I said: Allah have mercy on you! The people stared at me with
disapproving looks, so I said: Woe be upon me, why is it that you stare at me? They began to strike
their hands on their thighs, and when I saw them urging me to observe silence (I became angry) but
I said nothing. When the Messenger of Allah (may peace be upon him) had said the prayer (and I
declare that neither before him nor after him have I seen a leader who gave better instruction than
he for whom I would give my father and mother as ransom). I swear that he did not scold, beat or
revile me but said: Talking to persons is not fitting during the prayer, for it consists of glorifying Allah, declaring his Greatness. and recitation of the Qur'an or words to that effect. I said: Messenger of
Allah. I was till recently a pagan, but Allah has brought Islam to us; among us there are men who
have recourse to Kahins. He said, Do not have recourse to them. I said. There are men who take
omens. That is something which they find in their breasts, but let it not turn their way (from freedom
of action). I said: Among us there are men who draw lines. He said: There was a prophet who drew
lines, so if they do it as they did, that is allowable. I had a maid-servant who tended goats by the side
of Uhud and Jawwaniya. One day I happened to pass that way and found that a wolf had carried a
goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human
beings) feel sorry. So I slapped her. I came to the Messenger of Allah (may peace be upon him) and
felt (this act of mine) as something grievous I said: Messenger of Allah, should I not grant her freedom? He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is
Allah? She said: He is in the heaven. He said: Who am I? She said: Thou art the Messenger of Allah.
He said: Grant her freedom, she is a believing woman.
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prayer, he said: Nothing prevented me from responding to your greeting but the fact that I was praying.
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sent a person to a woman asking her to allow her slave, a carpenter, to work on woods (to prepare a
pulpit) so that I should talk to the people (sitting on it). Abu Hazim said: He (Sahl b. Sa'd) pointed out
the name of (that lady) that day. So he (the carpenter) made (a pulpit) with these three steps. Then
the Messengerof Allah (may peace be upon him) commanded it to be placed here (where it is lying
now). It was fashioned out of the wood of al-Ghaba. And I saw the Messenger of Allah (may peace he
upon him) standing upon it and glorifying Allah and the people also glorified Allah after him, while
he was on the pulpit. He then raised (his head from prostration) and stepped back (on his heels) till
he prostrated himself at the base of pulpit, and then returned (to the former place and this movement of one or two steps continued) till the prayer was complete. He then turned towards the people
and said: O people, I have done it so that you should follow me and learn (my mode of) prayer.
Chapter 55: It is not advisable to say prayer while keeping one's hand on one's waist
Book 004, Number 1113:
Abu Huraira reported from the Apostle of Allah (may peace be upon him) that he forbade keeping
one's hand on one's waist while praying, and in the narration of Abu Bakr (the words are): The Messenger of Allah (may peace be upon him) forbade to do so.
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he should be made to stand in front of someone and then spit at his face? So when any one of you
spits, he must spit on his left side under his foot. But if he does not find (space to spit) he should do
like this. Qasim (one of the narrators) spat in his cloth and then folded it and rubbed it.
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Hadrat 'A'isha) and showed bitterness towards her. When he saw that the table had been spread for
'A'isha, he stood up, 'A'isha, said: Where are you going? He said: (I am going) to say prayer. She said:
Sit down (to take the food). He said: I must say prayer. She said: Sit down, ) faithless, for I have heard
the Messenger of Allah (may peace be upon him) say: No prayer can be (rightly said) when the food
is there (before the worshipper), or when he is prompted by the call of nature.
Chapter 61: Forbiddance to eat garlic, onions, and anything of offensive smell while coming to the mosque
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grave"? 'A'isha said: 1 heard the Messenger of Allah (may peace be upon him) seeking refuge from
the torment of the grave after this.
SAHIH MUSLIM
christ) and I seek refuge with Thee from the trial of life and death. O Allah! I seek refuge with Thee
from sin and debt." She ('A'isha) reported: Someone said to him - (the Holy Prophet): Messenger of
Allah! why is it that you so often seek refuge from debt? He said: When a (person) incurs debt, (he is
obliged) to tell lies and break promise.
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is no god but Allah and we do not worship but Him alone. To Him belong all bounties, to Him belongs all Grace, and to Him is worthy praise accorded. There is no god but Allah, to Whom we are
sincere in devotion, even though the unbelievers should disapprove it." (The narrator said): He (the
Holy Prophet) uttered it at the end of every (obligatory) prayer.
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and declare His Greatness thirty-three times. Ibn 'Ajjan said: 1 made a mention of this hadith to Raja'
b. Haiwata and he narrated to me a hadith like this from AbuSalih from the Messenger of Allah (may
peace be upon him) on the authority of Abu Huraira.
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Chapter 70: What is to be recited between takbir tahrima and recitation of the qur'an
Book 004, Number 1245:
Abu Huraira reported that Allah's Messenger (may peace be upon him) used to observe, silence for
a short while between the takbir (at the time of opening the prayer) and the recitation of the Qur'an.
I said to him: Messenger of Allah, for whom I would give my father and mother in ransom, what do
you recite during your period of silence between the takbir and the recitation? He said: I say (these
words):" O Allah, remove my sins from me as Thou hast removed the East from the West. O Allah purify me from sins as a white garment is purified from filth. O Allah! wash away my sins with water,
snow and hall."
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he who gets a rak'ah of the morning (prayer) before the rising of the sun he in fact gets (the full
prayer).
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prayer when the sun had declined from the zenith. He then commanded him (Bilal) to call for the afternoon prayer when the sun was high. He then commanded him for the evening prayer when the
sun had set. He then commanded him for the night prayer when the twilight had disappeared. Then
on the next day he commanded him (to call for prayer) when there was light in the morning. He
then commanded him (to call) for the noon prayer when the extreme heat was no more. He then
commanded him for the afternoon prayer when the sun was bright and clear and yellowness did not
blend with it. He then commanded him to observe the sunset prayer. He then commanded him for
the night prayer when a third part of the night bad passed or a bit less than that. Harami (the narrator of this hadith) was in doubt about that part of the mentioned hadith which concerned the portion
of the night. When it was dawn, he (the Holy Prophet) said: Where is the inquirer (who inquired
about the times of prayer and added): Between (these two extremes) is the time for prayer.
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into pieces and then some of those were cooked, and then we ate (them) before the setting of the sun.
This hadith has also been narrated by another chain of transmitters.
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me; so when I reached it, I informed her and she gave me dictation (like this): Guard the prayers and
the middle prayer and the afternoon prayer, and stand up truly obedient to Allah. 'A'isha said: This is
how I have heard from the Messenger of Allah (may peace be upon him).
Chapter 79: Merit of the morning and afternoon prayers and exhortation to guard them
Book 004, Number 1320:
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: Angels take turns
among you by night and by day, and they all assemble at the dawn and afternoon prayers. Those (of
the angels) who spend the night among you, then, ascend, and their Lord asks them, though He is the
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best informed about them: How did you leave My servants? -they say: We left them while they were
praying and we came to them while they were praying.
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Chapter 80: Commencement of the time for the evening prayer is immediately after sunset
Book 004, Number 1328:
Salama b. al-Akwa' reported that the Messenger of Allah (may peace be upon him) used to say the
evening prayer when the sun had set and disappeared (behind the horizon).
Chapter 81: Time for the night prayer and its delay
Book 004, Number 1331:
'A'isha. the wife of the Apostle of Allah (may peace be upon him), reported: The Messenger of Allah
(may peace be upon him) deferred one night the 'Isya' prayer. And this is called 'Atama. And the
Messenger of Allah (may peace be upon him) did not come out till Umar b. Khattab told (him) that
the women and children had gone to sleep. So the Messenger of Allah (may peace be upon him)
came out towards them and said to the people of the mosque: None except you from the people of
the earth waits for it (for the night prayer at this late hour), and it was before Islam had spread
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amongst people. And in the narration transmitted by Ibn Shihab the Messenger of Allah (may peace
be upon him) is reported to have said: It is not meant that you should compel the Messenger of Allah
(may peace be upon him) for prayer. And (this he said) when 'Umar b. Khattab called (the Holy Prophet) in a loud voice.
SAHIH MUSLIM
(observing) the 'Isya' prayer up to the midnight or midnight was about to be over. He then came and
said: (Other) people have offered prayers and slept, but you are constantly in prayer as long as you
wait for prayer. Anas said: I perceive as if I am seeing the lustre of his silver ring, and lifted his, small
left finger (in order to show how the Holy Prophet had lifted it).
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ordered them to observe this prayer like this (i. e. at late hours). I inquired from 'Ata' how the Apostle
of Allah (may peace be upon him) placed his hand upon his head as Ibn Abbas had informed. So Ata'
spread his fingers a little and then placed the ends of his fingers on the side of his head. He then moved them like this over his head till the thumb touched that part of the ear which is near the face and
then it (went) to the earlock and the part of the heard. It (the bind) neither held nor caught anything
but this is how (it moved oil). I said to Ata': Was it mentioned to you (by Ibn Abbas) how long did the
Apostle (may peace be upon him) delay it (the prayer) during that eight? He said: I do not know (I
cannot give you the exact time). Ali' said: I love that I should say prayer, whether as an Imam or alone at delayed hours as the Apostle of Allah (may peace be upon him) said that night, but if It is hard
upon you in your individual capacity or upon people in the congregation and you are their Imam,
then say prayer ('Isya') at the middle hours neither too early nor too late.
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Chapter 85: He who hears the call for prayer it is essential for him to come to the mosque
Book 004, Number 1374:
Abu Huraira reported: There came to the Apostle of Allah (may peace be upon him) a blind man
and said: Messenger of Allah, I have no one to guide me to the mosque. He, therefore, asked. Allah's
Messenger (may peace be upon him) permission to say prayer in his house. He (tee Holy Prophet)
granted him permission. Then when the man turned away he called him and said: Do you hear the
call to prayer? He said: Yes. He (the Holy Prophet then) said: Respond to it.
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Chapter 88: Permission to remain away from the congregational prayer for any genuine reason
Book 004, Number 1384:
Mahmud b. al-Rabi' reported that 'Ibn b. Malik, who was one of the Companions of the Apostle of
Allah (may peace be upon him) and who participated in the (Battle of) Badr and was among the Ansar (of Medina), told that he came to the Messenger of Allah (may peace be upon him) and said:
Messenger of Allah, I have lost my eyesight and I lead my people in prayer. When there is a downpour there is then a current (of water) in the valley that stands between me and them and I find it
impossible to go to their mosque and lead them in prayer. Messenger of Allah, I earnestly beg of you
that you should come and observe prayer at a place of worship (in my house) so that I should then
use it as a place of worship. The Messenger of Allah (may peace be upon him) said: Well, it God so
wills. I would soon do so. 'Itban said: On the following day when the day dawned, the Messenger of
Allah (may peace he upon him) came along with Abu Bakr at-Siddiq, and the Messenger of Allah
(may peace be upon him) asked permission (to get into the house). I gave him the permission, and be
did not sit after entering the house, when he said: At what place in your house you desire me to say
prayer? I ('Itban b. Malik) said: I pointed to a corner in the house, The Messenger of Allah (may peace be upon him) stood (at that place for prayer) and pronounced Allah-o-Akbar (Allah is the Greatest) (as an expression for the commencement of prayer). We too stood behind him, and he said two
rak'ahs and then pronounced salutation (marking the end of the prayer). We detained him (the Holy
Prophet) for the meat curry we had prepared for, him. The people of the neighbouring houses came
and thus there was a good gathering in (our house). One of them said: Where is Malik b. Dukhshun?
Upon this one of them remarked: He is a hypocrite; he does not love Allah and His Messenger. Thereupon the Messenger of Allah (may peace be upon him) said: Do not say so about him. Don't you see
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that he utters La ilaha ill-Allah (There is no god but Allah) and seeks the pleasure of Allah through
it? They said: Allah and His Messenger know beet. One (among the audience) said: We see his inclination and wellwishing for hypocrites only. Upon this the Messenger of Allah' (may peace be upon
him) again said: Verily Allah has forbidden the Fire for one who says: There is no god but Allah, thereby seeking Allah's pleasure. Ibn Shihab said: I asked Husain b. Muhammad al-Ansar (he was one of
the leaders of Banu Salim) about the hadith transmitted by Mahmud b. Rabi' and he testified it.
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Chapter 89: Permissibility of observing nafl (supererogatory) prayer in congregation and that too on the
mat or the covering cloth or any other thing which
is free from filth and rubbish
Book 004, Number 1387:
Anas b. Malik reported that his grandmother, Mulaika, invited the Messenger of Allah (may peace
be upon him) to a dinner which she had prepared. He (the Holy Prophet) ate out of that and then
said: Stand up so that I should observe prayer (in order to bless) you Anas b. Malik said: I stood up on
a mat (belonging to us) which had turned dark on account of its long use. I sprinkled water over it
(in order to soften it), and the Messenger of Allah (may peace be upon him) stood upon it, and I and
an orphan formed a row behind him (the Holy Prophet) and the old woman was behind us, and the
Messenger of Allah (may peace be upon him) led us in two rak'ahs of prayer and then went back.
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Chapter 91: Excellence of taking many steps for reaching the mosque
Book 004, Number 1401:
Abu Musa reported Allah's Messenger (may peace be upon him) as saying: The most eminent
among human beings (as a recipient of) reward (is one) who lives farthest away, and who has to
walk the farthest distance, and he who waits for the prayer to observe it along with the Imam, his reward is greater than one who prays (alone) and then goes to sleep. In the narration of Abu Kuraib
(the words are):" (He waits) till he prays along with the Imam in congregation."
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five times daily? They, said: Nothing of his filthiness will remain (on his body). He said: That is like
the five prayers by which Allah obliterates sins.
Chapter 92: Excellence of sitting at the place'of worship after the dawn prayer and excellence of the
mosque
Book 004, Number 1413:
Simak b. Harb reported: I said to Jabir b. Samura: Did you sit in the company of the Messenger of
Allah (may peace he upon him)? He said: Yes, very often. He (the Holy Prophet) used to sit at the
place where he observed the morning or dawn prayer till the sun rose or when it had risen; he
would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Holy Prophet) only smiled.
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grate; If they emigrated at the same time, then the oldest one in age. No man must lead another in
prayer in latter's house or where (the latter) has authority, or sit in his place of honour in his house,
except that he gives you permission or with his permission.
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recite this in the 'Isya' prayer: O Allah! rescue 'Ayyash b. Abu Rabi'a, and the rest of the hadith is the
same as narrated by Auza'i to the words:" Like the famine (at the time) if Joseph." but he made no
mention of that which follows afterwards.
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be upon him) observed Qunut after the ruku'. He said: The Messenger of Allah (may peace be upon
him) observed Qunut (after the ruku' as the people conceive it) for a mouth invoking curse upon
those persons who had killed men among his Companions who were called the reciter (of the
Qur'an).
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being startled, he called to Bilal who said: Messenger of Allah I may my father and mother be offered
as ransom for thee, the same thing overpowered me which overpowered you. He (the Holy Prophet,
then) said: Lead the beasts on: so they led their camels to some distance. The Messenger of Allah (may
peace be upon him) then performed ablution and gave orders to Bilal who pronounced the Iqama
and then led them in the morning prayer. When he finished the prayer he said: When anyone forgets the prayer, he should observe it when he remembers it, for Allah has said:" And observe the
prayer for remembrance of Me" (Qur'an. xx. 14). Yunus said: Ibn Shilab used to recite it like this:"
(And observe the prayer) for remembrance."
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lution with that which was less thorough as compared with his usual ablutions and some water of
that had been left. He (the Holy Prophet) said to Abu Qatida: Keep a watch over your jug of water; it
would have (a miraculous) condition about it. Then Bilal summoned (people) to prayer and then the
Messenger of Allah (may peace be upon him) observed two rak'ahs and then said the morning prayer as he said every day. The Messenger of Allah (may peace be upon him) (then) rode on and we rode
along with him and some of us whispered to the others saying: How would there be compensation
for omission in our prayers? Upon this he (the Apostle of Allah) said: Is there not in me (my life) a
model for you? There is no omission in sleeping. The (cognizable) emission is that one should not say
prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in
sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it
and on the next day he should observe it at its prescribed time.
He (the Holy Prophet) said: What do you think the people would have done (at this hour)? They
would have in the morning found their Apostle missing from amongst them and then Abu Bakr and
'Umar would have told them that the Messenger of Allah (may peace be upon him) must be behind
you, he cannot leave you behind (him), but the people said: The Messenger of Allah (may peace be
upon him) is ahead of you. So if you had obeyed Abu Bakr and Umar, you would have gone on the
right path. So we proceeded on till we came up to the people (from whom we had lagged behind)
and the day had considerably risen and everything became hot, and they (the Companions of the
Holy Prophet) said: Messenger of Allah, we are dying of thirst. Upon this he (the Holy Prophet) remarked: There is no destruction for you. And again said: Bring that small cup of mine and he then
asked for the jug of water to be brought to him. The Messenger of Allah (may peace be upon him)
began to pour water (in that small cup) and Abu Qatida gave them to drink. And when the people
saw that there was (a little) water in the jug, they fell upon it. Upon this the Messenger of Allah (may
peace be upon him) said: Behave well; the water (is enough) to satiate all of you. Then they (the
Companions) began to receive (their share of) water with calmness (without showing any anxiety)
and the Messenger of Allah (may peace be upon him) began to fill (the cap), and I began to serve
them till no one was left except me and the Messenger of Allah (may peace be upon him). He then
filled (the cup) with water and said to me: Drink it. I said: Messenger of Allah, I would not drink till
you drink. Upon this he said: The server of the people Is the last among them to drink. So I drank and
the Messenger of Allah (may peace be upon him) also drank and the people came to the place of water quite happy and satiated. 'Abdullah b. Rabah said: I am going to narrate this hadith in the great
mosque, when 'Imran b. Husain said: See, O young man, how will you narrate for I was also one of
the riders on that night? I said: So you must be knowing this hadith well. He said: Who are you? I
said: I am one of the Ansar. Upon this he said: You narrate, for you know your hadith better. I, therefore, narrated it to the people. 'Imran said: I was also present that night, but I know not anyone else
who learnt it so well as you have learnt.
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Khattab woke up, he saw what had happened to the people. And he was a man having a big belly
and strongly built; he recited takbir in a loud voice till the Messenger of Allah (may peace be upon
him) woke up by the loudness of his voice in takbir. When the Messenger of Allah (may peace be
upon him) got up, the people told him what had happened. Upon this the Messenger of Allah (may
peace be upon him) said: There is no harm; you better proceed further," and (the rest of the hadith)
was narrated.
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ed along with 'Umar b. Khattab two rak'ahs of prayer at Mina. I wish I had my share of the two
rak'ahs acceptable (to God) for the four rak'ahs.
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Chapter 98: Permissibility of saying nafl prayer on a riding beast while on a journey, in whatever direction it turns
Book 004, Number 1497:
Ibn 'Umar reported that the Messenger of Allah (may peace be upon him) used to say Nafl prayer
on (the back of) his camel in whatever direction it took him.
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(the narrator) said: I heard him say: O my Lord! save me from Thy torment on the Day when Thoil,
wouldst raise or gather Thy servants.
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to observe four (rak'ahs) of the dawn prayer. Qa'nabi reported that 'Abdullah b. Malik b. Buhaina
narrated it on the authority of his father. (Abu'l-Husain Muslim said): His assertion that he has narrated this hadith on the authority of his father is not correct.
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never saw him saying this Nafl prayer prior to it or subsequently. (Al-Muradi narrated on the authority of Yunus that he made no mention of the words:" He informed me." )
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Chapter 110: Permissibility of observing nafl (voluntary prayer) standing or sitting and observing some
part of it in sitting or standing postures
Book 004, Number 1584:
'Abdullah b. Shaqiq said: I asked 'A'isha about the Messenger of Allah's (may peace be upon him)
voluntary prayers, and she replied: Before the noon prayer, he used to pray four rak'abs in my house;
then would go out and lead the people in prayer; then come in and pray two rak'ahs. He would then
lead the people in the sunset prayer; then come in and pray two rak'abs. Then he would lead the
people in the 'Isha' prayer, and enter my house and pray two rak'ahs. He would pray nine rak'ahs
during the night, including Witr. At night he would pray for a long time standing and for a long
time sitting, and when he recited the Holy Qur'an while standing, he would bow and prostrate himself from the standing position, and when he recited while sitting, he would bow and prostrate himself from the sitting position, and when it was dawn he would pray two rak'ahs.
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there with you? He said: He is Sa'd b. Hisham. She said: Which Hisham? He said: He is Hisham b.
'Amir. She blessed him ('Amir) with mercy from Allah and spoke good of him (Qatada said that he
died as a martyr in Uhud). I said: Mother of the Faithful, tell me about the character of the Messenger of Allah (may peace be upon him). She said: Don't you read the Qur'an? I said: Yes. Upon this she
said: The character of the Apostle of Allah (may peace be upon him) was the Qur'an. He said: I felt
inclined to get up and not ask anything (further) till death. But then I changed my mind and said: Inform me about the observance (of the night prayer) of the Messenger of Allah (may peace be upon
him). She said: Did you not recite:" O thou wrapped up"? He said: Yes. She said: Allah, the Exalted and
the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory.
So the Apostle of Allah (may peace be upon him and his Companions around him observed this
(night prayer) for one year. Allah held back the concluding portion of this Surah for twelve months
in the Heaven till (at the end of this period) Allah revealed the concluding verses of this Surah which
lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after
being an obligatory one. I said: Mother of the Faithful, inform me about the Witr of the Messenger of
Allah (may peace be upon him). She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth
stick, and perform ablution, and would offer nine rak'ahs, and would not sit but in the eighth one
and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak'ah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rak'ahs sitting after uttering the salutation, and that made eleven rak'ahs. O my son, but when the Apostle of
Allah (may peace be upon him) grew old and put on flesh, he observed Witr of seven, doing in the
two rak'ahs as he had done formerly, and that made nine. O my son, and when the Apostle of Allah
(may peace be upon him) observed prayer, he liked to keep on observing it, and when sleep or pain
overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve
rak'ahs daring the day. I am not aware of Allah's Prophet (may peace be upon him) having recited
the whole Qur'an during one single night, or praying through the night till morning, or fasting a
complete month, except Ramadan. He (the narrator) said: I then went to Ibn 'Abbas and narrated to
him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into
her presence, I would have listened to it orally from her. He said: If I were to know that you do not
go to her. I would not have transmitted this hadith to you narrated by her.
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said to Ibn 'Umar: What does the (word) pair imply? He said: (It means) that salutation is uttered after every two rak'ahs.
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Chapter 116: Exhortation to supplicate and make mention (of Allah) at the end of the night and its acceptance by the lord
Book 004, Number 1656:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Our Lord, the Blessed
and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the
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night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may
give to him? Who asks Me forgiveness so that I may forgive him?
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Chapter 117: Encouragement to observe prayers during ramadan and that is tarawih
Book 004, Number 1662:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: He who observed
prayer at night during Ramadan, because of faith and seeking his reward from Allah, his previous
sins would be forgiven.
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prayer) for I feared that this prayer might become obligatory for you. (He the narrator) said: It was
the month of Ramadan.
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light in my sight, light above me, light below me, light on my right, light on my left, light in front of
me, light behind me, place light in my soul, and make light abundant for me."
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earth. To Thee be the praise; Thou art the Supporter of the heavens and the earth. To Thee be the
praise; Thou art the Lord of the heavens and the earth and whatever is therein. Thou art the Truth;
Thy promise is True, the meeting with Thee is True. Paradise is true, Hell is true, the Hour is true. O
Allah, I submit to Thee; affirm my faith in Thee; repose my trust in Thee, and I reurn to Thee for repentance; by Thy help I have disputed; and to Thee I have come for decision, so forgive me my earlier
and later sins, the sins that I committed in secret and openly. Thou art my God. There is no god but
Thee.
SAHIH MUSLIM
of good is in Thine hand, and one cannot get nearneststo Thee through evil. My (power as well as
existence) is due to Thee (Thine grace) and I turn to Thee (for supplication). Thou art blessed and
Thou art exalted. I seek forgiveness from Thee and turn to Thee in repentance: and when he would
bow, he would say: O Allah, it is for Thee that I bowed. I affirm my faith in Thee and I submit to
Thee, and submit humbly before Thee my hearing, my eyesight, my marrow, my bone, my sinew; and
when he would raise his head, he would say: O Allah, our Lord, praise is due to Thee, (the praise)
with which is filled the heavens and the earth, and with which is filled that (space) which exists between them, and filled with anything that Thou desireth afterward. And when he prostrated himself,
he (the Holy Prophet) would say: O Allah, it is to Thee that I prostrate myself and it is in Thee that I
affirm my faith, and I submit to Thee. My face is submitted before One Who created it, and shaped it,
and opened his faculties of hearing and seeing. Blessed is Allah, the best of Creators; and he would
then say between Tashahhud and the pronouncing of salutation: Forgive me of the earlier and later
open and secret (sins) and that where I made transgression and that Thou knowest better than I.
Thou art the First and the Last. There is no god, but Thee.
SAHIH MUSLIM
he sought (His) protection and would then bow and say: Glory be to my Mighty Lord; his bowing
lasted about the same length of time as his standing (and then on returning to the standing posture
after ruku') he would say: Allah listened to him who praised Him, and he would then stand about the
same length of time as he had spent in bowing. He would then prostrate himself and say: Glory be to
my Lord most High, and his prostration lasted nearly the same length of time as his standing. In the
hadith transmitted by Jarir the words are:" He (the Holy Prophet) would say:" Allah listened to him
who praised Him, our Lord, to Thee i the praise."
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weary. The religious act most pleasing to Him is one the doer of which does it continuously. (And in
the hadith transmitted by Abu Usama [the words are]:" She was a woman from Banu Asad." )
Chapter 123: Concerning dozing off in prayer, or faltering of one's tongue in the recitation of the
qur'an, or in mentioning of Allah, one should sleep,
or stop lt till one becomes lively
Book 004, Number 1718:
'A'isha reported Allah's Apostle (may peace be upon him) as saying: When anyone amongst you
dozes in prayer, he should sleep, till sleep is gone, for when one of you prays while dozing he does
not know whether he may be asking pardon or vilifying himself.
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him) said: Those were the angels who listened to you; and if you had continued reciting, the people
would have seen them in the morning and they would not have concealed themselves from them.
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Yes. Upon this he said: Three verses that one of you recites in his prayer are better for him than three
large, fat, pregnant she-camels.
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Chapter 134: Excellence of surah al-Fatiha and concluding verses of surah al-Baqara and exhortation
to recite the last two verses of surah al-Baqara
Book 004, Number 1760:
Ibn 'Abbas reported that while Gabriel was sitting with the Apostle (may peace be upon him) he
heard a creaking sound above him. He lifted his head and said: This As a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is
an angel who came down to the earth who had-never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Falihat al-Kitab
and the concluding verses of Suarah al-Baqara. You will never recite a letter from them for which
you will not be given (a reward).
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Chapter 137: Excellence of the recitation of the two surahs concerning the taking of refuge
Book 004, Number 1774:
'Uqba b. 'Amir reported Allah's Messenger (may peace be upon him) as saying: What wonderful
verses have been sent down today. the like of which has never been seen! They are:" Say: I seek refuge with the Lord of the dawn," and" Say: I seek refuge with the Lord of men."
Chapter 138: Excellence of one who acts upon (the teachings of the) qur'an and one who teaches it
Book 004, Number 1777:
Salim narrated on the authority of his father (Ibn 'Umar) that the Apostle of Allah (may peace be
upon him) 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 the Lord).
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Chapter 140: Reciting the qur'an leisurely and distinctively and abstaining from reciting it very hurriedly, and permissibility of reciting two surahs or more
than two in a rak'ah
Book 004, Number 1791:
Abu Wa'il reported that a person named Nabik b. Sinan came to Abdullah (b. Mas'ud) and said:
Abu 'Abd al-Rahman, how do you recite this word (alif) or (ya)? Would you read It as: min ma'in
ghaira asin or au min ma'in ghaira ghaira yasin. (al-Qur'an, xlvii. 15)? 'Abdullah said: You (seem to)
have memorised the whole of the Qur'an except this. He (again) said: I recite all the mufassal surahs
in one rak'ah. Upon this 'Abdullah said: (You must have been reciting It) hastily like the recitation of
poetry. Verily. there are people who recite the Qur'an, but it does not go down beyond their collar
bones. It is (a fact with the Qur'an) that it is beneficial only when it settles in the heart and is rooted
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deeply in it. The best of (the acts) in prayer are bowing and prostration. I am quite aware of the occasions when the Messenger of Allah (may peace be upon him) combined together two surahs in
every rak'ah. 'Abdullah then stood up and went out with 'Alqama following in his footstep. He said
Ibn Numair had told him that the narration was like that:" A person belonging to Banu Bajila came to
'Abdullah," and he did not mention (the name of) Nahik b. Sinan.
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tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with
water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along
with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent)
as he was on the day his mother bore him. 'Amr b. 'Abasa narrated this hadith to Abu Umama, a
Companion of the Messenger of Allah (may peace be upon him), and Abu Umama said to him: 'Amr
b. 'Abasa, think what you are saying that such (a great reward) is given to a man at one place (only
in the act of ablution and prayer). Upon this 'Amr said: Abu Umama, I have grown old and my bones
have become weak and I am at the door of death; what impetus is there for me to attribute a lie to
Allah and the Messenger of Allah (may peace be upon him)? Had I heard it from the Messenger of
Allah (may peace be upon him) once, twice, or three times (even seven times), I would have never
narrated it, but I have heard it from him on occasions more than these.
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to her ('A'isha) and conveyed to her the message with which I was sent. She said: (Better) ask Umm
Salama. So I went to them (those who had sent him to Hadrat 'A'isha) and informed them about what
she had said. They sent me back to Umm Salama with that with which I was sent to 'A'isha. Umm Salama said: I beard the Messenger of Allah (may peace be upon him) prohibiting them, and then afterwards I saw him observing them. And when he observed them (two rak'ahs) he had already observed the 'Asr prayer. Then he (the Holy Prophet) came, while there were with me ladies of Banu
Haram, a tribe of the Ansar and he (the Holy Prophet) observed them (the two rak'ahs). I sent a slavegirl to him asking her to stand by his side and say to him that Umm Salama says: Messenger of Allah,
I heard you prohibiting these two rak'ahs, whereas I saw you observing them; and if he (the Holy
Prophet) points with his hand (to wait), then do wait. The slave-girl did like that. He (the Holy Prophet) pointed out with his hand and she got aside and waited, and when he had finished (the prayer)
he said: Daughter of Abu Umayya. you have asked about the two rak'ahs after the 'Asr prayer. Some
people of 'Abu al-Qais came to me for embracing Islam and hindered me from observing the two
rak'ahs which come after the noon prayer. So those are the two I have been praying.
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Chapter 145: Excellence of observing two rak'ahs before the evening prayer
Book 004, Number 1820:
Mukhtar b. Fulful said: I asked Anas b. Malik about the voluntary prayers after the afternoon
prayer, and he replied: 'Umar struck hit hands on prayer observed after the 'Asr prayer and we used
to observe two rak'ahs after the sun set before the evening prayer during the time of the Apostle of
Allah (may peace be upon him). I said to him: Did the Messenger of Allah (may peace be upon him)
observe them? He said: He saw us observing them, but he neither commanded us nor forbade us to
do so.
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upon him) led them in one rak'ah of prayer. Then the Apostle of Allah (may peace be upon him) pronounced salutation, and then they (the members of the Ant group) completed the rak'ah and they
(the members of the second group) completed the rak'ah. This hadith has been narrated by another
chain of tranamitters.
SAHIH MUSLIM
their children. So when the time of the 'Asr prayer came. we formed ourselves into two rows, while
the polytheists were between us and the Qibla. The Messenger of Allah (may peace be upon him)
said: Allah is Most Great, and we also said so. He bowed and we also bowed. He went down in prostration and the first row prostrated along with him. When they stood up, the second row went
down in prostration. Then the first row went into the rear, and the second row came in the front and
occupied the place of the first row. The Messenger of Allah (may peace be upon him) then said: Allah
is Most Great, and we also said so. He then bowed, and we also bowed. He then went down in prostration and along with him the row also (went down in prostration), and the second row remained
standing. And when the second row had also prostrated and all of them sat down then the Messenger of Allah (may peace be upon him) pronounced salutation to them. Abu Zubair said: Jabir made a
mention specially of this thing: just as your chiefs observe prayer.
SAHIH MUSLIM
he (the Holy Prophet) led a group in two rak'ah. Then (the members of this group) withdrew and he
led the second group in two rak'ah. So the Messenger of Allah (may peace be upon him) observed
four rak'ah and people observed two rak'ah.
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and the people came after us with regard to it, the Jews observing the next day and the Christians the
day following that.
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that time and the next Friday would be forgiven with three days extra, and he who touched pebbles
caused an interruption.
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Apostle of Allah (may peace be upon him) said: Have you observed two rak'ahs? He said: No. He (the
Holy Prophet) said: Stand and observe them
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rak'ahs in his house. Yahya said: I guess that I uttered these words (before Imam Malik) that he of
course observed (them).
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the Imam comes out, nor even after his coming out; their is neither lqama nor call nor anything of
the sort of calling on that day and nor Iqama.
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upon him) screened me with his mantle and I saw the sports of the Abyssinians, and I was only a girl,
and so you can well imagine how a girl of tender age is fond of watching the sport.
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the door (behind him) and saw (this fight) between his ears and his shoulders they played in the
mosque. 'Ata' (one of the narra- tors) said: Were they persians or Abyssinians? Ibn 'Atiq told me they
were Abyssinians.
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and at places where trees grow. The rain stopped, and as we stepped out we were walking in sunshine. He (the narrator) said to Sharik: I asked Anas b. Malik if he was the same man. He said: I do
not know.
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body) till the rain fell on it. We said: Messenger of Allah, why did you do this? He said: It is because it
(the rainfall) has just come from the Exalted Lord.
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wind, when the people saw the calamity they said:" It is a cloud which would give us rain" (Qur'an.
xlvi. 24).
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along with him till he stood at his (original) place (of worship). He then completed the prayer as it
was required to complete and the sun brightened and he said: O people! verily the sun and the moon
are among the signs of Allah and they do not eclipse at the death of anyone among people (Abu Bakr
said: On the death of any human being). So when you see anything like it (of the nature of eclipse),
pray till it is bright. There is nothing which you have been promised (in the next world) but I have
seen it in this prayer of mine. Hell was brought to me as you saw me moving back on account of fear
lest its heat might affect me; and I saw the owner of the curved staff who dragged his intestines in
the fire, and he used to steal (the belongings) of the pilgrims with his curved staff. If he (the owner of
the staff) became aware, he would say: It got (accidentally) entangled in my curved staff, but if he
was unaware of that, he would take that away. I also saw in it (in Hell) the owner of a cat whom she
had tied and did not feed her nor set her free so that she could eat the creatures of the earth, till the
cat died of starvation. Paradise was brought to me, and it was on that occasion that you saw me moving forward till I stood at my place (of worship). I stretched my hand as I wanted to catch hold of its
fruits so that you may see them. Then I thought of not doing it. Nothing which you have been promised was there that I did not see in this prayer of mine.
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was less than the first bowing. He then raised (his head) and stood for a long time, but it was less
than the first qiyam. He then bowed for a long time but it was less than the first bowing. He then observed prostration, and then he finished, and the sun had cleared (by that time). He (the Holy Prophet) then said: The sun and moon are two signs from the signs of Allah. These two do not eclipse on
account of the death of anyone or on account of the birth of anyone. So when you see that, remember Allah. They (his Companions) said: Messenger of Allah, we saw you reach out to something, while you were standing here, then we saw you restrain yourself. He said: I saw Paradise and reached
out to a bunch of its grapes; and had I taken it you would have eaten of it as long as the world endured. I saw Hell also. No such (abominable) sight have I ever seen as that which I saw today; and I observed that most of its inhabitants were women. They said: Messenger of Allah, on what account is it
so? He said: For their ingratitude or disbelief (bi-kufraihinna). It was said: Do they disbelieve in Allah? He said: (Not for their disbelief in God) but for their ingratitude to their husbands and ingratitude to kindness. If you were to treat one of them kindly for ever, but if she later saw anything (displeasing) in you, she would say: i have never seen any good in you.
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righteousness and religious piety and the path of evil and irreligiousness, and then it is left to his discretion to choose the path he likes. After spending the allotted length of time he is called back to his
Master.
When the soul leaves the body, preparations are made for bidding him the last farewell. He is
washed and perfumed and is wrapped in white sheets. Then the funeral prayer is observed keeping
his dead body in front of the Imam in which God to requested in congregation to grant him pardon
for his minor and major sins, for all his failings and to wrap him in His Mercy.
A Muslim is received in this world with Adhan and lqama and he is given a send- off with prayer
and supplication to Allah for treating him kindly in his heavenly home.
There is neither Adhan nor Iqama in the funeral prayer which has very deep significance. It implies that the Adhan and lqama for the funeral prayer had been pronounced at the time of his birth.
He is thus awakened to the realisation of the fact that he should spend the whole span of his life with
such single-minded devotion as is found in a worshipper waiting for the commencement of prayer
after the Adhan and Iqama are pronounced.
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Chapter 177: Closing the (eyes) of the dead and supplication for him on visiting him
Book 004, Number 2003:
Umm Salama reported: The Messenger of Allah (may peace be upon came to Abu Salama (as he
died). His eyes were fixedly open. He closed them, and then said: When the soul is taken away the
sight follows it. Some of the people of his family wept and wailed. So he said: Do not supplicate for
yourselves anything but good, for angels say" Amen" to what you say. He then said: O Allah, forgive
Abu Salama, raise his degree among those who are rightly guided, grant him a successor in his descendants who remain. Forgive us and him, O Lord of the Universe, and make his grave spacious,
and grant him light in it.
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weep. He said. Listen, Allah does not punish for the tears that the eye sheds or the grief the heart
feels, but He punishes for this (pointing to his tongue), or He may show mercy.
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Chapter 181: The dead body is punished for the lamentation of his family
Book 004, Number 2015:
'Abdullah b. 'Umar reported that Hafsa wept for 'Umar (when he was about to due). He ('Umar)
said: Be quiet, my daughter. Don't you know that the Messenger of Allah (may peace be upon him)
had said:" The dead is punished because of his family's weeping over it"?
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He added: I (first sat) by the side of one of them, then the other one came and he sat by my side. 'Abdullah b. 'Umar said to 'Amr b. 'Uthman who was sitting opposite to him: Will you not prevent the
people from lamenting, for the Messenger of Allah (may peace be upon him) had said:" The dead is
punished because of the lamenting of his family for him"? Ibn 'Abbas then said that Umar used to say
someting of that nature, and then narrated saying: I proceeded from Mecca along with 'Umar till we
reached al-Baida' and there was a party of riders under the shade of a tree. He said (to me): Go and
find out who this party is. I cast a glance and there was Suhaib (in that party). So I informed him
('Umar) about it. He said: Call him to me. So I went back to Suhaib and said: Go and meet the Commander of the believers. When 'Umar was wounded, Suhaib came walling: Alas, for the brother! alas
for the companion! 'Umar said: O Suhaib, do you wail for me, whereas the Messenger of Allah (may
peace be upon him) said:" The dead would be punished on account of the lamentation of the (members of his family)"? Ibn 'Abbas said: When 'Umar died I made a mention of it to 'A'isha. She said: May
Allah have mercy upon 'Umar! I swear by Allah that Allah's Messenger (may peace be upon him) never said that Allah would punish the believer because of the weeping (of any one of the members of
his family), but he said that Allah would increase the punishment of the unbeliever because of the
weeping of his family over him. 'A'isha said: The Qur'an is enough for you (when it states):" No bearer of burden will bear another's burden" (vi. 164). Thereupon Ibn 'Abbas said: Allah is He Who has
caused laughter and weeping. Ibn Abu Mulaika said: By Allah, Ibn 'Umar said nothing.
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have desired it for His Apostle, he would have been shrouded with it. So he sold it and gave its price
in charity.
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in a shroud not long (enough to cover his whole body) and was buried during the night. The Apostle
of Allah (may peace be upon him) reprimanded (the audience) that a person was buried during the
night (in a state that) funeral prayer could not be offered (over him by the Messenger of Allah). (And
this is permissible only) when it becomes a dire necessity for a man. The Apostle of Allah (may peace
be upon him) also said: When any one of you shrouds his brother, he should shroud him well.
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Ibn 'Umar sent Khabbab to 'A'isha in order to ask her about the words of Abu Huraira (and also told
him) to come back to him (Ibn 'Umar) and inform him what 'A'isha said. (In the meanwhile) Ibn
'Umar took up a handful of pebbles and turned them over in his hand till the messenger (Khabbab)
came back to him and told (him) that 'A'isha testified (the statement of) Abu Huraira. Ibn 'Umar
threw the pebbles he had in his hand on the ground and then said: We missed a large number of qirats.
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associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept
them as intercessors for him.
Chapter 191: What is said in case of one who gets relief and the one from whom the other gets relief
Book 004, Number 2075:
Qatada b. Rib'i reported Allah's Messenger (may peace be upon him) as saying: Whenever a bier
passed before him, he said: He is the one to find relief and the one with (the departure of him) other
will find relief. They said: Apostle of Allah, who is al-Mustarih and al-Mustarah? Upon this he said:
The believing servant finds relief from the troubles of the world, and in the death of a wicked person,
the people, towns, trees and animals find rellef.
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dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my
prayer over them.
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Chapter 196: Where should the imam stand for offering prayer over the dead body
Book 004, Number 2107:
Samura b. Jundub said: I prayed behind the Messenger of Allah (may peace be upon him) and he
prayed for a woman who had died in the state of delivery. He stood in front of her waist.
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ched them (the wives of the Holy Prophet) that the people bad criticised this (i. e. offering of funeral
prayer in the mosque) saying that it was not desirable to take the bier inside the mosque. This was
conveyed to 'A'isha. She said: How hastily the people criticise that about which they know little. They
criticise us for carrying the bier in the mosque. The Messenger of Allah (may peace be upon him) offered not the funeral prayer of Suhail b. Baida' but in the innermost part of the mosque.
Chapter 203: What is to be said while visiting the graveyard and the supplication to be offered for the
dead lying in the graves
Book 004, Number 2126:
'A'isha reported (that whenever it was her turn for Allah's Messenger [may peace be upon him] to
spend the night with her) he would go out towards the end of the night to al-Baqi' and say: Peace be
upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you. O Allah, grant forgiveness
to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words:" would come to you".
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hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I
also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in
the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of
breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I
said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the
whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He
struck me on the chest which caused me pain, and then said: Did you think that Allah and His
Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it.
He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully
dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may
be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to
those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for
them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this
city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those
who have gone ahead of us, and those who come later on, and we shall, God willing, join you.
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BOOK 05: THE BOOK OF ZAKAT
(KITAB AL-ZAKAT)
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Introduction
Of the five fundamentals of Islam, Zakat occupies the second positioin, the first being prayer (salat). This word is derived from Zakd, which means it (a plant) grew. The second derivative of this
word carries the sense of purificatin, e. g. Qad aflaha man zakkaha (he is indeed successful who purified himself). The other word used for zakat both in the Qur'an and the Hadith is sadaqa which is
derived from sidq (the truth). Both these words are highly meaningful. The spending of wealth for
the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in
life than the love of Allah and that he is full prepared to sacrifice everything for His sake. Secondly,
zakat is the most effective measure to improve the economic condition of the have-nots. It is not, however, a mere tax, but a form of worship whereby a man comes close to his Lord. The Muslims have,
therefore, been enjoined to pay zakat with the same sense of earnestness and devotion in which the
seeker of the Lord observes the prayer. The primary motive of zakat is religious and spiritual, while
the social and economic aspects are subservient to it. Its social significance is that it awakens in man
the sense of brotherhood with less fortunate members of society, and stirs his moral conscience to
make sacrifice for their sake. From the economic point of view it discourages hoarding and concentration of wealth and helps its steady and constant flow from the rich to the poor. It is in fact a good
means of providing purchasing power to the poor, for ameliorating their hard lot and enabling them
to stand on their own legs.
It should also be remembered that zakat or sadaqa in Islam is not a voluntary act of charity which
a rich man gives to the poor out of his own sweet will, but it is an obligatory act which every Muslim
is enjoined upon to perform if he is sincere in his belief in God and the Hereafter. Thus there is no
burden of obligation on one who receives zakat, but a sense of thankfulness and gratitude on the
part of the giver, since he has been enabled by the recipient to discharge his obligation that he owes
to God and society.
(O Prophet), take sadaqa (zakat) out of their property-thou wouldst cleanse them and purify them
thereby (Qur'an, ix. 103). And away from it (the Hell) shall be kept the most faithful to duty who gives his wealth, purifying himself (xcii. 17-18).
So much is the importance of zakat in Islam that it has been mentioned at eightytwo places in the
Qur'an in close connection with prayer. The Companions of the Holy Prophet (may peace be upon
him) knew its basic importance in Islam. It is a known fact that after the death of the Apostle of Allah
(may peace he upon him) when some of the tribes, who believed in the oneness of God and observed
prayer, refused to pay zakat, the first Caliph Abu Bakr Siddiq (Allah be pleased with him), in an answer to the advice of Hadrat 'Umar (Allah be pleased with him) to show tolerance towards such people. said in explicit terms, By Allah, I would definitely wage war against them who dissociate prayer
from Zakat. Zakat is paid on the surplus of wealth which is left over after the passage of a year. It is
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thus a payment on the accumulated wealth. Leaving aside animals and agricultural yield, zakat is
paid at almost a uniform rate of two and a half %. The minimum standard of surplus wealth over
which zakat is charged is known as Nisab. It differs with different kinds of property, the most important being 200 dirhams or 521 tolas (nearly 21 oz.) In case of silver, and 20 mithqals or 71 tolas
(nearly 3 oz.) in case of gold. The nisab of cash is the same as that of gold and silver.
As regards the persons to whom zakat is to be paid, they have been clearly described in the Holy
Qur'an: Alms are only for the poor, the needy, the officials charged with the duty of collection, those
whose hearts are inclined to truth, the ransoming of captives, those in debt, in the way of Allah, and
the wayfarer (ix 60).
Chapter 1:
Book 005, Number 2134:
Abu Sa'id al-Khudri reported Allah's Messenger (way peace be upon him) as saying: No sadaqa
(zakat) is payable on less than five wasqs of (dates or grains), on less than five camel-heads and on
less than five uqiyas (of silver).
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as extensive as possible, (he will find) that not a single young one is missing, and they will trample
him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last
of them would be made to return during a day the extent of which would be fifty thousand years,
until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell. It was (again) said: Messenger of Allah, what about cows (cattle) and sheep? He said: It
any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection
comes a soft sandy plain would be spread for them, he will find none of them missing, with twisted
horns, without horns or with a broken horn, and they will gore him with their horns and trample
him with their hoofs. As often as the first of them passes him the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be
pronounced among the servants. And he would be shown his path-path leading him to Paradise or
to Hell. It was said: Messenger of Allah, what about the horse? Upon this he said: The horses are of
three types. To one than (these are) a burden, and to another man (these are) a covering, and still to
another man (these are) a source of reward. The one for whom these are a burden is the person who
rears them in order to show off, for vainglory and for opposing the Muslims; so they are a burden
for him. The one for whom these are a covering is the person who rears them for the sake of Allah
but does not forget the right of Allah concerning their backs and their necks, and so they are a covering for him. As for those which bring reward (these refer to) the person who rears them for the sake
of Allah to be used for Muslims and he puts them in meadow and field. And whatever thing do these
eat from that meadow and field would be recorded on his behalf as good deeds, as would also the
amount of their dung and urine. And these would not break their halter and prance a course or two
without having got recorded the amount of their hoof marks and their dung as a good deed on his
behalf (on behalf of their owner). And their master does not bring them past a river from which they
drink, though he did not intend to quench their thirst, but Allah would record for him the amount of
what they drink on his behalf as deeds. It was said: Messenger of Allah, what about the asses?, Upon
this he said: Nothing has been revealed to me in regard to the asses (in particular) except this one
verse of a comprehensive nature:" He who does an atom's weight of good will see it, and he who does
an atom's weight of evil will see it" (xcix. 7)
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and these would be made into plates and with these his sides, his forehead would be cauterised till
Allah would pronounce judgment among His servants during a day, the extent of which would be
fifty thousand years. He would then see his path, leading either to Paradise or to Hell. And no owner
of the camels who does not pay Zakat (would be spared) but a soft sandy plain would be set for him
and they (the camels) would be made to pass over him till the last of them would be made to return
till Allah would pronounce judgment among His servants during a day the extent of which would be
fifty thousand years. He would then see his path leading him to Paradise or leading him to Hell. And
no owner of the (cattle and) goats who does not pay Zakat (would be spared) but a soft sandy plain
would be set for him, he would find none of them missing, with twisted horns, without horns, or
with broken horns, and they will gore him with their horns and trample him with their hoofs and
they would be made to pass over him till the last of them would be made to return till Allah would
pronounce judgment among His servants, during a day the extent of which would be fdty thousand
years, and he would see the paths leading to Paradise or to Hell. Suhail said: I do not know whether
he made mention of the cows. They said: Messenger of Allah (may peace be upon him), what about
the horses? He said: The horses have goodness in their foreheads (or he said) or goodness is ingrained in the foreheads of the horses (Suhail said: I am in doubt as to what was actually said) up till the
Day of judgement. The horses are of three kinds. They are a source of reward to a person, they are a
covering to a person, and they are a burden to a person. As for those which bring reward is that a
person would get reward who rears them for the sake of Allah and trains them for Him, and nothing
disappears in their stomachs but Allah would record for him a good deed. And if they were to graze
in the meadow, they would eat nothing but Allah would record for him a reward. And if they were to
drink water from the canal, with every drop that, would disappear in their stomachs there would be
reward (for the owner). He went on describing till a reward was mentioned for their urine and
dung. And if they pranced a course or two, there would be recorded a reward for every pace that
they covered. As for one for whom they are a covering, he is the man who rears them for honour and
dignity but does not forget the right of their backs and their stomachs, in plenty and adversity, As regards one for whom they are a burden, he is that who rears them for vainglory and showing off to
the people; for him they are, the burden. They said: Messenger of Allah, what about asses? He said:
Allah has not revealed to me anything in regards to it except this one comprehensive verse:" He who
does an atom's weight of good will see it, and he who does an atom's weight of evil will see it" (xcix.
7).
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would run away from it, and it would be said to him: That is your property about which you were
stingy. And when he would find no other way out he would thrust his hand in its mouth and it
would gnaw it like a male camel.
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the bulk of Uhud), and I should spend it all except three dinars. (How sad it is) that they hoard
worldly riches, and they know nothing. I said: What about you and your brothers Quraish? You do
not go to thein for any need and do not accept anything from them. He said: By Allah, I neither beg
anything from them (from worldly goods), nor do I ask them anything about religion till I meet my
Allah and His Messenger.
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be upon him) who returned it to him (the owner), and then said: Start with your own self and spend
it on yourself, and if anything is left, it should be spent on your family, and if anything is left (after
meeting the needs of the family) it should be spent on relatives, and if anything is left from the family, it should be spent like this, like this. And he was saying: In front of you, on your right and on your
left.
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lah, give him more who spends (for the sake of Allah), and the other says: 0 Allah, bring destruction
to one who withholds.
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again) said: Who among you follow. ed the bier today? Abu Bakr (Allah be pleased with him) replied:
It is I. He (the Holy Prophet again) said: Who among you led a poor man today? Abu Bakr (Allah he
pleased with him) replied: It is I. He (again) said: Who among you visited an invalid today? Abu Bakr
(Allah be pleased with him) said: It is I. Upon this the Messenger of Allah (may peace be upon him)
said: Anyone in whom (these good deeds) are combined will certainly, enter paradise.
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rity to such a length) that you are about to die and would he saying: This is for so and so, and this is
for so and so. Lo, it has already come into (the possession of so and so).
SAHIH MUSLIM
green and sweet; he who receives it with a cheerful heart is blessed in it, and he who receives it with
an avaricious mind would not be blessed in it, he being like one who eats without being satished, and
the upper hand is better thad the lower hand.
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legiance to you. He said I (You must pledge allegiance) that you would worship Allah only and
would not associate with Him anything, (and observe) five prayers, and obey- (and he said onething
in an undertone) -that you would not beg people of anything. (And as a consequence of that) I saw
that some of these people did not ask anyone to pick up the whip for them if it fell down.
Chapter 35: Permissibility to accept what is given without begging, or without being avaricious
Book 005, Number 2272:
Salim b. Abdullah b. 'Umar reported on the authority of his father ('Abdullah b. 'Umar) that he had
heard 'Umar b. Khattab (Allah be pleased with him) saying: The Messenger of Allah (may peace be
upon him) gave me a gift, but I said: Give it to one who needs it more than I. He gave me wealth for
the second time but I said: Give it to one who needs it more than I. Upon this the Messenger of Allah
(may peace be upon him) said: Take out of this wealth which comes to you without your being avaricious and without begging, but in other circumstance's do not let your heart hanker after it.
SAHIH MUSLIM
of wealth, without your being avaricious or begging for it, accept it, but in other circumstances do
not let your heart hanker after it. And it was on account of this that Ibn 'Umar never begged anything from anyone, nor refused anything given to him.
Chapter 36: Disapproval of the longing for the (possessions of the material) world
Book 005, Number 2277:
Abu Huraira reported from the Messenger of Allah (may peace be upon him) as having said this:
The heart of an old person feels young for the love of two things: love for long life and wealth.
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Chapter 37: If there were two valleys (of gold) for the
son of Adam, he would long for the third one
Book 005, Number 2282:
Anas reported Allah's Messenger (may peace be upon him) as saying: If the son of Adam were to
possess two valleys of riches. he would long for the third one. And the stomach of the son of Adam is
not filled but with dust. And Allah returns to him who repents.
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Chapter 39: Fear of what would come our of the adornment of the world
Book 005, Number 2288:
Abu Sa'id al-Khudri reported that the Messenger of Allah (may peace be upon him) stood up and
addressed the people thus: 0 people, by Allah, I do not entertain fear about you in regard to anything
else than that which Allah would bring forth for you in the form of adornment of the world. A person said: Messenger of Allah, does good produce evil? The Messenger of Allah (may peace be upon
him) remained silent for a while and he then said: What did you say? He replied: Messenger of Allah,
I said: Does good produce evil? The Messenger of Allah (may peace be upon him) said to him: The
good does not produce but good. but among the plants the spring rain produces There some which
kill with a tremour or nearly kill all but the animal which feeds on vegetation. It eats and when its
flanks are distended, it faces the can. then when it has donged or urinated and chewed it returns and
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eats. He who accepts wealth rightly, Allah confers blessing on it for him. and he who takes wealth
without any right, he is like one who eats and is not satisfied.
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Chapter 41: Giving charity to one who begged importunately or with uncivility
Book 005, Number 2295:
Umar b. Khattab (Allah be pleased with him) reported that the Messenger of Allah (may peace be
upon him) distributed something. Upon this I said: Messenger of Allah, I swear by God, the others
besides them were more deserving than these (to whom you gave charity). He said: They had in fact
left no other alternative for me. but (that they should) either beg importunately from me or they
would regard me as a miser, but I am not a miser.
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Chapter 43: Bestowal upon those who are made to incline (to truth)
Book 005, Number 2303:
Anas b. Malik reported that when on the Day of Hunain Allah conferred upon His Apostle (may
peace be upon him) the riches of Hawazin (without armed encounter), the Messenger of Allah (may
peace be upon him) set about distributing to some persons of Quraish one hundred camels Upon this
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they (the young people from the Ansar) said: May Allah grant pardon to the Messenger of Allah (may
peace be upon him) that he bestowed (these camels) upon the people of Quraish, and he ignored us,
whereas our swords are still dripping blood. Anas b. Malik said: Their statement was conveyed to the
Messenger of Allah (may peace be upon him) and he sent (someone) to the Ansar and gathered them
under a tent of leather. When they had assembled, the Messenger of Allah (may peace be upon him)
came to thera and said: What is this news that has reached me from you? The wise people of the Ansar said: Messenger of Allah, so far as the sagacious amongst us are concerned they have said
nothing, but we have amongst us persons of immature age; they said: May Allah grant pardon to the
Messenger of Allah (may peace be upon him) that he gave to the Quraish and ignored us (despite the
fact) that our swords are besmeared with their blood. Upon this the Messenger of Allah (may peace
be upon him) said: I give (at times material gifts) to persons who were quite recently in the state of
unbelief, so that I may incline them to truth Don't you feel delighted that people should go with riches, and you should go back to your places with the Apostle of Allah? By Allah, that with which you
would return is better than that with which they would return. They said: Yes, Messenger of Allah,
we are pleased. The Holy Prophet said too: You would find marked preference (in conferring of the
material gifts) in future, so you should show patience till you meet Allah and His Messenger and I
would he at the Haud Kauthar. They said: We would show patience.
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valley and the Ansar tread a narraw path (in a mountain) I would tread the narrow path of the Ansar.
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Moses; he was tormented more than this, but he showed patience. I said: Never would I convey him
(the Holy Prophet) after this (unpleasant) narration.
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peace be upon him) said: I have done it with a view to con- cillating them. Then there came a person
with thick beard, prominent cheeks, deep sunken eyes and protruding forehead and shaven head. He
said: Muhammad, fear Allah. Upon this the Messenger of Allah (may peace be upon him) said: If I disobey Allah, who would then obey Him? Have I not been (sent as the) most trustworthy among the
people of the-world? -but you do not repose trust in me. That person then went back. A person
among the people then sought permission (from the Holy Prophet) for his murder. According to
some, it was Khalid b. Walid who sought the permission. Upon this the Messenger of Allah (may peace be upon him), said: From this very person's posterity there would arise people who would recite
the Qur'an, but it would not go beyond their throat; they would kill the followers of Islam and would
spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as
the arrow passes through the pray. If I were to ever find them I would kill them like 'Ad.
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neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against
him, and said: Prophet of Allah. shall I not strike off his neck? He said, No, and then said: A people
would rise from his progeny who would recite the Book of Allah glibly and fluently. 'Umar said: I
think he (the Holy Prophet) also said this: If I find them I would certainly kill them like Thamud."
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they would come forth at the time when there is dissension among the people. Abu Sai'd said: I testify
to the fact that I heard it from the Messenger of Allah (may peace be upon him), and I testify to the
fact that 'Ali b. Abu Talib fought against them and I was with him. He gave orders about that man
who was sought for, and when he was brought in, and when I looked at him, he was exactly as the
Messenger of Allah (may peace be upon him) had described him.
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intentionally applied (to support) a wrong (cause). The Messenger of Allah (may peace be upon him
described their characteristics and I found these characteristics in them. They state the truth with
their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his
throat). The most hateful among the creation of Allah us one black man among them (Khwarij). One
of his hand is like the teat of a goat or the nipple of the breast. When 'Ali b. Abu Talib (Allah be pleased with him) killed them, he said: Search (for his dead body). They searched for him, but they did
not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the
dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A
person narrated to me from Ibn Hanain that he said: I saw that black man.
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Chapter 46: It's forbidden to pay zakat to the messenger of Allah (may peace be upon him) and Banu
Hashim and Banu Muttalib
Book 005, Number 2339:
Abu Huraira reported that Hasan b. 'Ali took one of The dates of the sadaqa and put it in his
mouth, whereupon the Prophet (may peace be upon him) said: Leave it, leave it, throw it; don't you
know that we do not eat the sadaqa?
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Chapter 47: The posterity of the holy prophet (may peace be upon him) is not allowed to make use of sadaqa
Book 005, Number 2347:
'Abd al-Muttalib b. Rabi'a b. al-Harith reported that Rabi'a b. al-Harith and Abbas b. Abd al-Muttalib gathered together and said: By Allah, if we had sent these two young boys (i. e. I and Fadl b. 'Abbas) to the Messenger of Allah (may peace be upon him) and they had spoken to him, he would have
appointed them (as the collectors) of these sadaqat; and they would (collect them) and pay (to the
Holy Prophet) as other people (collectors) paid and would get a share as other people got it. As they
were talking about it there came 'Ali b. Abu Talib and stood before them, and they made a mention of
it to him. 'Ali b. Abu Talib said: Don't do that; by Allah he (the Holy Prophet) would not do that
(would not accept your request). Rabi'a b. Harith turned to him and said: By Allah, you are not doing
so but out of jealousy that you nurse against us By Allah, you became the son-in-law of the Messenger of Allah (may peace be upon him) but we felt no jealousy against you (for this great privilege of
yours). 'Ali then said: Send them (if you like). They set out and 'Ali lay on the bed. When the Messenger of Allah (may peace be upon him) offered the noon prayer. we went ahead of him to his apartment and stood near it till he came out. He took hold of our ears (out of love and affection) and then
said: Give out what you have kept in your hearts. He then entered (the apartment) and we also went
in and he (the Holy Prophet) was on that day (in the house of) Zainab b. jahsh. We urged each (of us)
to speak. Then one of us thus spoke: Messenger of Allah, you are the best of humanity and the best to
cement the ties of blood-relations. We have reached the-marriageable age. We have come (to you)
so that you may appoint us (as collectors) of these sadaqat. and we would pay you just as thin people
(other collectors) pay you, and get our share as others get it. He (the Holy Prophet) kept silence for a
long time till we wished that we should speak with him (again), and Zainab pointied to us from behind the curtain not to talk (any more). He (the Holy Prophet) said; It does not become the family of
Muhammad (to accept) sadaqat for they are the impurities of people. You call to me Mahmiya (and
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he was in charge of khums, i. e, of the one-fifth part that goes to the treasury out of the spoils of
war), and Naufal b. Harith b. 'Abd al-Muttalib. They both came to him, and he (the Holy Prophet)
said to Mahmiya: Marry your daughter to this young man (i. e. Fadl b. 'Abbas), and he married her to
him And he said to Naufal b. Harith: Marry your daughter to this young man (i e. 'Abd al-Muttalib b.
Rabi'a, the narrator of this hadith) and he married her to me, and he said to Mahmiya: Pay so much
mahr on behalf of both of them from this khums Zuhri, however. said: He did not determine (the
amount of mahr).
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BOOK 06: THE BOOK OF FASTING
(KITAB AL-SAWM)
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Introduction
After prayer the second obligatory duty which every Muslim is required toper- form is that of fasting during the month of Ramadan. The word sawm which has been used in the Holy Qur'an and the
Hadith for fasting means" to abstain" ; thus a horse that abstains from moving about or from eating
the fodder is said to be sa'im. In the technical language sawm signifies fasting or abstaining from
food and drink and sexual intercourse from the dim beginning of dawn till sunset.
Fasting as an institution for the purification of the soul is common to all Divine religions. The writer of the article on" Fasting" in the Encyclopadia Britannica states that" it would be difficult to name
any religious system of any description in which it is wholly unrecognized." This institution was well
established among the Jews and the Christians.
The records of the Hadith bear ample testimony to the fact that fasting was a common religious
practice among the pre-Islamic Arabs too, and they used to observe fast on the tenth of Muharram
because it was on this very day that Allah saved Moses and his companions from the clutches of the
Pharaoh who was drowned in the sea along with his army. The Arabs and other people too were familiar with fasting as an act of penitence or of propitiation or a preparatory rite before some act of
sacramental eating or an initiation or a mourning ceremony.
In Islam fasting is primarily an institution for a spiritual discipline and selfcontrol. It is in fact an
exercise in religious devotion in the form of cheerful and willing renunciation, for a definite period,
of all the appetites of flesh lawful in themselves (the unlawful ones being ruled out of course). The
Qur'an says:
0 ye who believe! prescribed unto you is fasting even as it was prescribed unto those before you.
that haply you may become God-conscious (ii. 183).
Of all the creation of God only man deviates from His path. We will find that two things are mainly responsible for this: the love for material possessions and the tempta- tions of the flesh. Islam has,
through the institutions of Zakat and Sadaqat, purged the hearts of its followers from the love of wealth, and has inculcated in him the habit to part with it readily for the sake of God.
Fasting has been ordained as a religious duty for the Muslims for subduing their lust and keeping
their appetites well within reasonable bounds so that man may not become their slave and lose control over himself. The Qur'an clearly states that a man cannot attain salvation unless he learns to restrain his self from low desires." And as for him who fears to stand before his Lord and restrains himself from low desires, Paradise is surely the abode" (lxxix. 40-41).
The exercise of abstaining from things otherwise lawful in the ordinary course of life, at the behest
of Allah, strengthens man's morality and self-control and deepens in him the consciousness of the
Lord. This is what distinguishes fasting in Islam from fasting in other religions.
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It should also be borne in mind that fasting does not aim at inflicting punishment upon people or
sadding upon them unbearable burdens. The underlying idea behind it is to teach moderation and
spiritual discipline so that human temptations may not become so wild and uncontrollable as to flout
the commands of the Great Master. To be a true servant of Allah, it is essential that man should be
able to conform his behaviour to the moral and spiritual discipline embodied in the Shari'ah of Islam.
One cannot achieve this end if one finds oneself helpless before untamed and turbulent desires. Fasting is indispensable for this moral and spiritual training.
Another distinguishing feature of Islamic fasting is that it does not train a person for complete
renunication but for perfect and cheerful obedience to the Lord All those things from which man is
commanded to abstain during fast, e. g. eating, drinking and sexual intercourse, become permissible
for him at the end of the fast. This shows that Islam does not look down upon the appetite of flesh as
something ignoble and thus fit to be exterminated root and branch from the human soul. According
to Islam, there is nothing profane or ignoble in human personality: both soul and body are sacred
and worthy of respect. No aspect is to be ignored and no urge is to be completely curbed. What is required is to keep all these urges well within their proper limits so that none of them transgresses natural bounds and becomes the source of trouble.
That fasting is an institution for moral elevation can be judged from the fact that Allah does not
impose check only upon eating, drinking and sexual intercourse from dawn to sunset, but also exhorts His servants to refrain from other foul acts, for ex- ample, backbiting, indulging in foul speech,
telling lies, etc. Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: If one
does not abandon falsehood and other actions like it, God has no need that one should abandon one's
food and drink (Sahih Bukhari).
The social aspect of fasting in Ramadan is that the whole atmosphere is permeated with religious
piety and devotion to Allah. There is one extra congregational prayer, Tarawih, during the night, in
which the Qur'an is recited and the Muslim is reminded of the fact that it was in the month of Ramadan that the revelation of the Qur'an commenced. The sadaqqt are also given with greater zeal
and fervour in this month. Thus the whole Muslim society is inspired by the love of God. Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: When Ramadan begins, the gates
of Heaven are opened, the gates of Hell are locked, and the devils are chained (Bukhari and Muslim).
Muhammad Asad, while elucidating the spiritual and moral significance of fast says:" Twofold I
learned, is the purpose of this month of fasting. One has to abstain from food and drink in order to
feel in one's body what the poor and hungry feel: thus social responsibility is being hammered into
human consciousness as a religious postulate. The other purpose of fasting during Ramadan is selfdiscipline, an aspect of individual morality strongly accentuated in all Islamic teachings (as, for instance, in the total prohibition of all intoxicants, which Islam regards as too easy an avenue of escape
from consciousness and responsibility). In these two elements-brotherhood of man and Individual
self-discipline -I began to discern nhe outline of Islam's ethical out look" (Road to Mecca, London,
1954, p. 188).
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Maktum (which was pro- nounced at the conclusion of the Sahri and the commencement of the
fast).
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then gathered his fingers and lowered them. But he said, it is like this (and he placed the index finger
upon the other one and spread his hand).
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Chapter 10: The time for breaking the fast and ending
of day
Book 006, Number 2421:
'Umar (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying:
When the night approaches and the day retreates and the sun sinks down, then the observer of the
fast should break it. Ibn Numair made no mention of the word" then".
SAHIH MUSLIM
your ride) and prepare the meal of parched barley for us. He said: Messenger of Allah, still (there is
light of) day. He (the Holy Prophet) said: Get down and prepare meal of parched barley for us. So he
got down and prepared the meal of parched barley and offered him, and the apostle of Allah (may
peace be upon him) drank that (liquid meal). He then told with the gesture of his hand that when the
sun sank from that side and the night appeared from that side, then the observer of the fast should
break it.
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that my Lord feeds me and provides me drink Devote yourselves to the deeds (the burden of which)
you can bear.
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lah, can there be anyone else (more deserving than I)? By Allah. we are hungry, we have nothing
with us. Upon this he (the Holy Prophet) said: Then eat (these eatables).
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had broken it. Those who did not fast girded up their loins and worked, but the observers of the fast
were too weak to work. Upon this he (the Apostle of Allah) said: Today the breakers of the fast have
gone with the reward.
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Chapter 18: It is preferable for the pilgrim not to observe fast in 'Arafat on the day of 'Arafa
Book 006, Number 2494:
Umm al-Fadl bint- al-Harith reported that some people argued about the fasting of the Messenger
of Allah (may peace be upon him) on the day of 'Arafa. Some of them said that he had been fasting,
whereas the others said that he had not been fasting. I sent a cup of milk to him while he was riding
his camel at 'Arafa, and he drank it.
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who wished observed the fast and who wished otherwise abandoned it, and he did not hold it as the
words of the Apostle of Allah (may peace be upon him) as mentioned in the narration transmitted by
Jarir.
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would observe fast on the 9th But the Messenger of Allah (may peace be upon him) died before the
advent of the next year.
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When they (the children) asked us for food, we gave them these toys to play with, and these made
them forgetful till they completed their fast."
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commanded fulfilling of the vow, but the Messenger of Allah (may peace be upon him) has forbidden the observance of fast on this day.
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dith like this is narrated on the authority of Abu Sinan with the same chain of transmitters (and the
words are):" As he meets Allah, He rewards him, and he is happy."
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time) some visitors dropped in. When the Messenger of Allah (may peace be upon him) came back, I
said to him: Messenger of Allah, a present was given to us, (and in the meanwhile) there came to us
visitors (a major Portion of it has been spent on them), but I have saved something for you. He said:
What is it? I said: It is hais (a compound of dates and clarified butter). He said: Bring that. So I
brought it to him and he ate it and then said: I woke up in the morning observing fast. Talha said: I
narrated this hadith to Mujahid and he said: This (observing of voluntary fast) is like a person who
sets apart Sadaqa out of his wealth. He may spend it if he likes, or he may retain it if he so likes.
Chapter 30: Eating and drinking (and sexual iniercourse) in forgetfulness does not break the fast
Book 006, Number 2575:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: If anyone forgets that
he is fasting and eats or drinks he should complete his fast, for it is only Allah Who has fed him and
given him drink.
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many deeds as you are capable of doing, for Allah will not become weary (of giving you reward), but
you would be tired (of doing good deeds) ; and he also said: The deed liked most by Allah is one to
which the doer adheres constantly even if it is small.
SAHIH MUSLIM
as he lived. Thereupon the Messenger of Allah (may peace be upon him) said: Is it you who said this?
I said to him: Messenger of Allah. it is I who said that. Thereupon the Messenger of Allah may peace
be upon him) said: You are not capable enough to do so. Observe fast and break it; sleep and stand
for prayer, and observe fast for three days during the month; for every good is multiplied ten times
and this is like fasting for ever. I said: Messenger of Allah. I am capable of doing more than this. Thereupon he said: Fast one day and do not fast for the next two days. I said: Messenger of Allah, I have
the strength to do more than that. The Holy Prophet (may peace be upon him), said: Fast one day and
break on the other day. That is known as the fasting of David (peace be upon him) and that is the
best fasting. I said: I am capable of doing more than this. Thereupon the Messenger of Allah (may peace be upon him) said: There is nothing better than this. 'Abdullah b. 'Amr (Allah be pleased with
them) said: Had I accepted the three days (fasting during every month) as the Messeinger of Allah
(may peace be upon him) had said, it would have been more dear to me than my family and my property.
SAHIH MUSLIM
ters and he made this addition after these words: During every month, (fasting) for three days, there
is for you ten times for every good and that is perpetual fasting (for three days would bring a reward
for full thirty days). I said: What is the fast of the Apostle of Allah, David? He said: Half of the age
(observing fast on alternate days for the whole life). And in the hadith no mention has been made of
the recital of the Qur'an, and he did not say: Your visitor has a right upon you, but (instead) he said:
Your son has a right upon you.
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the month of Ramadan. He said: Prayer offered in the middle of the night and the most excellent fast
after (fasting) in the month of Ramadan is the fast in God's month al-Muharram.
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members (the night) when the moon arose and it was like a piece of plate (at the fag end of the
month in a state of waning).
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BOOK 07: THE BOOK OF
PILGRIMAGE (KITAB AL-HAJJ)
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Introduction
The word Hajj means, literally, repairing to a place for the sake of visit (al-qasd li-ziyarah), and in
the terminology of the Islamic Shari'ah, it implies the repairing to Bait-Allah (the house of Allah) to
observe the necessary devotion (iqamat-an-li-nusuk) Bait-Allah is one of the names by which the
Ka'ba is called.
Hajj is not a new institution which Islam has introduced in its Shari'ah. This institution is as old as
the Ka'ba itself which is called in the Holy Qur'an to be" the first House of Divine Worship appointed
for men" (iii. 95). This verse of the Holy Qur'an corroborates the hadith which tells us that the Ka'ba
was first built by Adam, the first man upon the earth. It was later on rebuilt by Hadrat Ibrahim and
his illustrious son Hadrat Isma'il (peace be upon both of them). And when Ibrahim and Isma'al raised
the foundations of the house, they said:" Our Lord! accept from us" (ii. 127). An earlier revelation
makes it clear that the Ka'ba was already there when Hadrat Ibrahim left Hadrat Isma'il in the wilderness of Arabia:" Our Lord! I have settled a part of my offspring in a valley unproductive of fruit
near Thy sacred House" (xiv. 37).
The whole ceremony of Hajj is commemorative of Hadrat Ibrahim and his family's acts of devotion
to God Almighty. This shows that the Holy Prophet (may peace be upon him) did not innovate this
institution but purged it of all evil practices and made it an obligatory act of piety by which one can
develop God-consciousness.
It is rightly said that it is the perfection of faith since it combines in itself all the distinctive qualities of other obligatory acts. It represents the quality of salat since a pilgrim offers prayers in the Ka'ba, the House of the Lord. It encourages the spending of material wealth for the sake of the Lord, the
chief characteristic of Zakat. When a pilgrim sets out for Hajj, he dissociates himself from his hearth
and home, from his dear and near ones to please the Lord. He suffers privation and undertakes the
hardship of journey-the lessons we learn from fasting and i'tikaf. In Hajj one is trained to be completely forgetful of the material comforts and show of worldly thing. One has to sleep on stony ground,
circumambulate the Ka'ba, run between Safa and Marwa and spend his night and day wearing, only
two pieces of unsewn cloth. He is required to avoid the use of oil or scent or any other perfume. He is
not even allowed to get his hair cut or trim his beard. In short, he is commanded to abandon everything for the sake of Allah and submit himself before his Lord, the ultimate aim of the life of a Muslim. In fact, physical pilgrimage is a prelude to spiritual pilgrimage to God, when man would bid
goodbye to everything of the world and present himself before Him as His humble servant saying:"
Here I am before Thee, my Lord, as a slave of Thine."
"Down through the ages." says Professor Hitti, "this institution has continued to serve as the major
unifying influence in Islam and the most effective common bond among the diverse believers. It rendered almost every capable Moslem perforce a traveller for once in his lifetime. The socializing influence of such a gathering of the brotherhood of believers from the far quarters of the earth is hard
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to overestimate. It afforded opportunity for negroes, Berbers, Chinese, Persians, Syrians, Turks-rich
and poor, high and low-to fraternize and meet together on the common ground of faith" (History of
the Arabs, p. 136).
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me this perfume. Thereupon the Apostle of Allah (may peace be upon him) said: What you do in
your Hajj do it in your Umra.
SAHIH MUSLIM
said: Where is the inquirer who was just inquiring about 'Umra? That man came to him. Thereupon
he (the Apostle of Allah) said: Take off the cloak from (your body) and wash the traces of perfume
which were upon you, and do in 'Umra what you did in Hajj.
SAHIH MUSLIM
Hulaifa; the people of Syria at Juhfa, the people of Najd at Qarn (al-Manazil). Ibn 'Umar (Allah be
pleased with them) said: It was mentioned to me but I did not myself bear it (directly) from the Messenger of Allah (may peace be upon him) having said this: The people of Yemen should enter upon
the state of Ihram at Yalamlam.
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Messenger of Allah (may peace be upon him) in these words of his (Prophet's words) and said: Here I
am at Thy service, O Lord; here I am at Thy service, ready to obey Thee, and good is in Thy Hand,
Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).
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Chapter 6: Applying of perfume to the body before entering upon the state of ihram
Book 007, Number 2680:
'A'isha (Allah be pleased with her) reported: I applied perfume to the Messenger of Allah (may peace be upon him) before he entered upon the state of lhram and (concluding) before circumambulating the (sacred) House.
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behind a hillock and I attacked it with my spear and killed it. Then I brought it to my companions.
Some of them said: Eat it, while others said: Do not eat it. The Apostle of Allah (may peace be upon
him) was in front of us. I moved my horse and came to him (and asked him), whereupon he said: It is
permis- sible, so eat it.
SAHIH MUSLIM
a game and there is left with me (some of the meat). The Apostle of Allah (may peace be upon him)
said to his people: Eat it. And they were in the state of Ihram.
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Chapter 8: Which animal the muhrim and the nonmuhrim are permitted to kill in the state of ihram
and at the conclusion of it (within the precincts of
the Ka'ba)
Book 007, Number 2717:
A'isha, the wife of the Apostle of Allah (may peace be upon him). said: I heard Allah's Messenger
(may peace be upon him) as saying: Four are the vicious (birds, beasts and reptiles) which should be
killed in the state of Ihram or otherwise: kite (and vulture), crow, rat, and the voracious dog I (one of
the narrators, 'Ubaid- ullah b. Miqsam) said to Qasim (the other narrator who beard it from 'A'isha):
What about the snake? lie said: Let it be killed with disgrace.
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these vermins trouble you? I said: Yes. Thereupon he said: Then shave your head; and it was in
connection with me that this verse was revealed:" Whoever among you is sick or has an ailment of
the head, he (may effect) a compensation by fasting or alms or a sacrifice". He (the Holy Prophet, therefore) said to me: Observe fast for three days or give a quantity of alms enough to feed six needy
persons or offer sacrifice (of an animal) that is available.
SAHIH MUSLIM
led a barber (who) shaved his head. He (the Holy Prophet) said. Is there any sacrificial animal with
you? He (Kalb) said: I cannot afford it. He then commanded him to observe fasts for three days or
feed six needy persons, one sa' for every two needy persons. And Allah the Exalted and Majestic revealed this (verse) particular with regard to him:" So whosoever among you is sick and has an ailment of the head.." ; then (its application) became general for the Muslims.
Chapter 11: The muhrim is permitted to get the trreatment for his eyes
Book 007, Number 2742:
Nubaih b. Wabb reported: We went with Aban b. Uthman (in a state of lhram). When we were at
Malal the eyes of Umar b. Ubaidullah became sore and, when we reached Rauba' the pain grew intense. He (Nubaib b. Wahb) sent (one) to Aban b. Uthman to ask him (what to do). He sent him (the
message) to apply aloes to them, for 'Uthman (Allah be pleased with him) reported that the Messenger of Allah (may peace be upon him) applied aloes to the person whose eyes were sore and he was
in the state of Ihram.
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water (mixed with the leaves) of the lute tree and shroud him in his two (pieces of) cloth and, neither
perfume him nor cover his head, for he would be raised on the Day of Resurrection pronouncing
Talbiya.
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they had returned from Mina after performing their Hajj, but those who had combined the Hajj and
the Umra made only one circuit (as they had combined Hajj and 'Umra).
SAHIH MUSLIM
(way peace be upon him) put on Ihram for Hajj and some people did that along with him. And some
people put on Ihram for Umra and Hajj (both). and some persons put on Ihram for Umra only, and I
was among those who put on Ihram for Umra (only).
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ming back from Hajj and Umra, where as I am coming back from Hajj (alone). She (IA'isha) reported:
He (the Holy Prophet) commanded" Abd al- Rahman b. Abu Bakr to mount me upon his camel behind him. She ('A'isha) said: I was very young and I well remember that I dozed oil and my face touched the bind part of the haudaj (camel litter) till we came to Tan'im, and entered into the state of
Ihram in lieu of Umra (which I for the time being abandoned) and which the people had performed.
SAHIH MUSLIM
between al-Safa and al-Marwa, and then we came to the Messenger of Allah (may peace be upon
him) and he was in his bouse in the middle of the night. He said: Have you completed your (rituals)?
I said: Yes. He then announced to his Companions to march on. He came out, and went to the House
and circumambulated it before the dawn prayer and then proceeded to Medina.
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Don't you know that I commanded the people to do an act, but they are hesitant. (Hakam said: I think
that he said: They seem to be hesitant.) And if I were to know my affair before what I had to do subsequently, I would not have brought with me the sacrificial animals, and would have bought them
(at Mecca) and would have put off lhram as others have done.
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Matar and Abu Zubair (the two narrators amongst the chain of transmitters) said: Whenever 'A'isha
performed Hajj she did as she bad done along with Allah's Apostle (may peace be upon him).
SAHIH MUSLIM
Ihram as you have put off. And if I were to know this matter of mine what I have come to know later
on. I would not have brought sacrificial animals with me. SO they (the Companions) put. olf Ihrim
and we also put off and listened to (the Holy Prophet) and obeyed (his command). Jabir said: 'All
came with the revenue of the taxes (from Yemen). He (the Holy Prophet) said: For what (purpose)
have you entered into the state of Ihram (whether you entered into the state purely for Hajj and,
Umra jointly or Hajj and Umra separately)? He said: For the purpose for which the Apostle of Allah
(may peace be upon him) had entered. (The Holy Prophet had entered as a Qiran, i. e. Ihram covering both Umra and Hajj simultaneously.) Thereupon Allah's Messenger (may peace be upon him)
said: Offer a sacrifice of animal, and retain Ihram. And 'All brought a sacrificial animal for him (for
the Holy Prophet). Suraqa b. Malik b. Ju'shum said: Messenger of Allah, is it (this concession putting
off Ihram of Hajj or Umra) meant for this year or is it for ever?. He said: It is for ever.
SAHIH MUSLIM
of Hajj? He said: Do whatever I command you to do. Had I not brought sacrificial animals with me, I
would have done as I have commanded you to do. But it is not permissible for me to put off Ihram till
tLe sacrifice is offered. Then they also did accordingly.
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he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:"
There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is
due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise,
helped His servant and routed the confederates alone." He then made supplication in the course of
that saying such words three times. He then descended and walked towards al-Marwa, and when his
feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he
reached al-Marwa. There he did as he had done at al-Safa'. And when it was his last running at alMarwa he said: If I had known beforehand what I have come to know afterwards, I would not have
brought sacrificial animals and would have performed an 'Umra. So, he who among you has not the
sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Ju'sham
got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into
another and said twice: The 'Umra has become incorporated in the Hajj (adding):" No, but for ever
and ever." 'All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon
him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram
and had put on dyed clothes and had applied antimony. He (Hadrat'Ali) showed disapproval to it,
whereupon she said: My father has commanded me to do this. He (the narrator) said that 'Ali used to
say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allah's Messenger (may peace be upon him)
regarding what she had narrated from him, and told him that I was angry with her, whereupon he
said: She has told the truth, she has told the truth. (The Holy Prophet then asked 'Ali): What did you
say when you undertook to go for Hajj? I ('Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on.
He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total
number of those sacrificial animals brought by 'Ali from the Yemen and of those brought by the
Apostle (may peace be upon him) was one hundred. Then all the people except the Apostle (may peace be upon him) and those who had with them sacrificial animals, put off Ihram, and got their hair
clipped; when it was the day of Tarwiya (8th of Dhu'l-Hijja) they went to Mina and put on the Ihram
for Hajj and the Messenger of Ailah (may peace be upon him) rode and led the noon, afternoon, sunset 'Isha' and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of
hair should be pitched at Namira. The Messenger of Allah (may peace be upon him) then set out and
the Quraish did not doubt that he would halt at al-Mash'ar al-Haram (the sacred site) as the Quraish
used to do in the pre-Islamic period. The Messenger of Allah (may peace be upon him), however,
passed on till he came to 'Arafa and he found that the tent had been pitched for him at Namira. There
he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought
and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in
this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is
under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance.
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The first claim of ours on blood-revenge which I abolish is that of the son of Rabi'a b. al-Harith,
who was nursed among the tribe of Sa'd and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of 'Abbas b. 'Abd al-Muttalib, for it is all
abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and
intercourse with them has been made lawful unto you by words of Allah. You too have right over
them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do
that, you can chastise them but not severely. Their rights upon you are that you should provide them
with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold
fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection),
(now tell me) what would you say? They (the audience) said: We will bear witness that you have
conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel.
He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing
it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered
Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two.
The Messenger of Allah (may peace be upon him) then mounted his camel and came to the place
of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the
path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till
the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He
made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with
his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of
sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and 'Isha prayers with one Adhan and two Iqamas and
did not glorify (Allah) in between them (i. e. he did not observe supererogatory rak'ahs between Maghrib and 'Isha' prayers). The Messenger of Allah (may peace be upon him) then lay down till dawn
and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again
mounted al-Qaswa, and when he came to al-Mash'ar al-Haram, he faced towards Qibla, supplicated
Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept
standing till the daylight was very clear.
He then went quickly before the sun rose, and seated behind him was al-Fadl b. 'Abbas and he was
a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah
(May peace be upon him) was moving on, there was also going a group of women (side by side with
them). Al-Fadl began to look at them. The Messenger of Allah (may peace be upon him) placed his
hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (may peace be upon him) turned his hand to the other side and placed it on the face
of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He
urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra,
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he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-oAkbar while throwing every one of them in a manner in which the small pebbles are thrown (with
the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice,
and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to 'All
who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh
from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy
Prophet and Hadrat 'All) took some meat out of it and drank its soup. The Messenger of Allah (May
peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He
came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water.
O Bani 'Abd al-Muttalib; were it not that people would usurp this right of supplying water from you,
I would have drawn it along with you. So they handed him a basket and he drank from it.
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along with you? I said: No. whereupon he said: Then circumambulate the House and run between
al-Safa' and al-Marwa and put off Ihram. So I circumambulated the House, ran between al-Safa' and
al-Marwa, and then came to a woman of my tribe. She combed and washed my head. I used to give
religious verdict (according to the above mentioned command of the Holy Prophet) during the Caliphate of Abu Bakr and also during that of 'Umar. And it was during the Hajj season that a person
came to me and said: You (perhaps) do not know what the Commander of the Believers has introduced in the rites (of Hajj). I said: 0 people, those whom we have given religious verdict about a certain
thing should wait, for the Commander of the Believers is about to arrive among you, so follow him.
When the Commander of the Believers arrived, I said: What is this that you have introduced in the
rites (of Hajj)? -where upon he said: If we abide by the Book of Allah (we find) that there Allah, Exalted and Majestic, has said: Complete Hajj and 'Umra for Allah." And if we abide by the Sunnah of our
Apostle (may peace be upon him) (we find) that the Apostle of Allah (May peace be upon him) did
not put off Ihram till he had sacrificed the animals.
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Abu Dharr (Allah be pleased with him) at Rabdha, and made a mention of that, whereupon he said:
It was a special concession for us and not for you.
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Chapter 21: Sacrificing of animal is obligatory for Tamattu, but he who does not do it is required to observe fast for three days during the Hajj and for seven days when he returns to the family
Book 007, Number 2832:
Abdullah b. 'Umar (Allah be pleased with them) reported: Allah's Messenger (may peace be upon
him) observed Tamattu' in Hajjat-ul-Wada'. He first put on Ihram for 'Umra and then for Hajj. and
then offered animal sacrifice. So he drove the sacrificial animals with him from Dhu'l-Hulaifa. Allah's Messenger (may peace be upon him) commenced Ihram of Umra and thus pronounced Talbiya
for 'Umra. and then (put on Ihram for Hajj) and pronounced Talbiya for Hajj. And the people performed Tamattu' in the company of Allah's Messenger (may peace be upon him). They put on Ihram for
Umra (first) and then for Hajj. Some of them had sacrificial animals which they had brought with
them, whereas some of them had none to sacrifice. So when Allah's Messenger (may peace be upon
him) came to Mecca, he said to the people: He who amongst you has brought sacrificial animals
along with him must not treat as lawful anything which has become unlawful for him till he has
completed the Hajj; and he, who amongst you has not brought the sacrificial animals should circumambulate the House, and run between al-Safa' and al-Marwa and clip (his hair) and put off the Ihram, and then again put on the Ihram for Hajj and offer sacrifice of animals. But he who does not
find the sacrificial animal, he should observe fast for three days during the Hajj and for seven days
when he returns to his family. Allah's Messenger (may peace be upon him) circumambulated (the
House) when he came to Mecca: he first kissed the corner (of the Ka'ba containing the Black Stone),
then ran in three circuits out of seven and walked in four circuits. And then when he had finished
the circumambulation of the House he observed two rak'ahs of prayer at the Station (of Ibrahim),
and then pronounced Salaam (for concluding the rak'ahs), and departed and came to al-Safa' and
ran seven times between al-Safa' and al-Marwa. After that he did not treat anything as lawful which
had become unlawful till he had completed his Hajj and sacrificed his animal on the day of sacrifice
(10th of Dhu'l-Hijja). and then went back quickly (to Mecca) and performed circumambulation of
the House (known as tawaf ifada) after which all that was unlawful for him became lawful; and those who had brought the sacrificial animals along with them did as Allah's Messenger (may peace be
upon him) had done. This hadith has been narrated on the authority of 'A'isha. The wife of Allah's
Messenger (may peace be upon him), concerning his Tamattu' of Hajj and 'Umra and performing of
Tamattu' by people in his company.
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Chapter 22: The qarin should not put off the ihram but
at the time when a mufrid pilgrim takes it off
Book 007, Number 2833:
Hafsa (Allah be pleased with her), the wife of Allah's Apostle (may peace be upon him), said: Messenger of Allah. what about people who have put off Ihram whereas you have not put it off after
your 'Umra? He said: I have stuck my hair and have driven my sacrificial animal, and would not,
therefore, put off Ihram until I have sacrificed the animal.
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stay at 'Arafat. Thereupon Ibn 'Umar said: Allah's Messenger (may peace be upon him) Performed the
Hajj and circumambulated the House before coming to stay (at 'Arafat). If you say the Truth, is it
more rightful to follow the saying of the Prophet (may peace be upon him) or the words of Ibn Abbas?
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sed the corner (the Black Stone, after Sa'i and circumambulation), they put off Ihram. And he (the
'Iraqi) has told a lie in this matter.
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he said: Allah is the Greatest, Allah is the Greatest This is the Sunnah of Abu'l-Qasim (the Holy Prophet) (may peace be upon him).
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cumambulate for Umra (even though he was in a state of Ihram for Hajj), whereupon he said: That is
the Sunnah of your Apostle (may peace be upon him), even though you may not approve of it.
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cial animal with him. When it was the day of Tarwiya (8th of Dhu'l-Hijja) and we went to Mini, we
(again) pronounced Talbiya for Hajj.
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Chapter 33: Concerning the Umras performed by Allah's apostle (may peace be upon him) and their respective times
Book 007, Number 2879:
Qatida saia. that Anas (Allah be pleased with him) had informed him that Allah's Messenger (may
peace be upon him) performed four 'Umras, all during the month of Dhu'l-Qa'da except the one he
performed along with Hajj (and these are) the Umra that he performed from al-Hudaibiya or during
the time of (the truce of) Hudaibiya in the month of Dhu'l-Qa'da then the Umra of the next year in
the month of Dhu'l-Qa'da, then the Umra for which b'e had started from ji'rana, the place where he
distributed the spoils of (the battle of) Hunain in the month of Dhu'l-Qa'da, and then the 'Umra that
he performed along with his Hajj (on the occasion of the Farewell Pilgrimage).
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Prophet) said: So when the month of Ramadan come, perform Umra, for'Umra in this (month) is
equal to Hajj (in reward).
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and al-marwa; and if it were so as you state, then (the wording would have been (fala janah an la
yatufu biha) [" There is no harm for him if he does not circumambulate between them']. Do you
know in what context (this verse was revealed)? (It was revealed in this context) that the Ansar in
the Days of Ignorance pronounced the Talbiya for two idols. (fixedl on the bank of the river which
were called Isaf and Na'ila. The people went there, and then circumambulated between al-Safa' and
al-Marwa and then got their heads shaved. With the advent of Islam they (the Muslims) did not like
to circumambulate between them as they used to do during the Days of Ignorance. It was on account
of this that Allah. the Exalted and Majestic, revealed:" Verily al-Safe and al-Marwa are among the Signs of Allah" to the end of the verse. She said: Then people began to observe Sa'i.
SAHIH MUSLIM
cumambulation between these two hills is an act of ignorance; whereas others among the Ansar said:
We have been commanded to circumambulate the House, and not Commanded to run between alSafa' and al-Marwa. So Allah, the Exalted and Majestic, revealed thia verse:" Verily al-Safa' and alMarwa are among the Signs of Allah." Abu Bakr b. 'Abd al-Rahman said: I think that this (verse) has
been revealed for such and such (persons).
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ter). He then called for water and performed light ablution. I said: Messenger of Allah, the prayer!
Thereupon he said: Prayer awaits you (at Muzdalifa). and he rode on until we came to Muzdalifa.
Then he offered the sunset prayer. and the people halted their camels at their places, and did not untie them until Iqama was pronounced for the 'Isha' prayer and he observed the prayer, and then they
untied (their camels). I said: What did you do in the morning? He said: Al-Fadl b. Abbas (Allah be
pleased with them) sat behind him (the Holy Prophet) in the morning, whereas I proceeded on foot
with the Quraish who had gone ahead.
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move from (that place) ahead of him and before the multitude (set forth). He (Allah's Apostle) gave
her the permission. So she set forth before his (Holy Prophet's) departure. But we stayed there until it
was dawn and we moved on, when he departed. And if I were to seek the permission of Allah's Messenger. (may peace be upon him) as Sauda had sought permission, I could have also gone with his
permission and it would have been better for me than that for which I was happy.
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stay of the Imam, and before his return. So some of them reached Mina for the dawn prayer and
some of them reached there after that; and as they reached there, they stoned al-Jamra; and Ibn
'Umar (Allah be pleased with them) used to say: Allah's Messenger (may peace be upon him) has
granted this concession to them.
SAHIH MUSLIM
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some limb of his missing and having dark complexion is appointed to govern you according to the
Book of Allah the Exalted. listen to him and obey him.
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those who got their hair clipped? He said: (O Allah, have mercy upon) those who got their hair clipped.
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(rite). Then another man came and said: Messenger of Allah, I thought that such and such (rite)
should precede such and such (rite), and then another man came and said: Messenger of Allah, I had
thought that such and such was before such and such, and such and such (is the sequence) of the
three (rites, viz. throwing of pebbles, sacrificing of animal and shaving of one's head). He said to all
these three: Do now (if you have not observed the cequence) ; there is no harm in it.
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Chapter 57: Excellence of making a halt at al-Muhassab, on the day of Nahr, and observing prayer
there
Book 007, Number 3005:
Abd al-'Aziz b. Rufai' (Allah be pleased with him) said: I asked Anas b. Malik to tell me about something he knew about Allah's Messenger (may peace be upon him), viz. where he observed the
noon prayer on Yaum al-Tarwiya. He said: At Mina. I said: Where did he observe the afternoon
prayer on the Yaum an-Nafr? and he said: It was at al-Abtah. He then said: Do as your rulers do.
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pon Ibn 'Abbas said: Allah be praised, it is neither due to poverty nor due to close-fistedness (but due
to the fact) that Allah's Apostle (may peace be upon him) came here riding his she-came, and there
was sitting behind him Usama. He asked for water, and we gave him a cup full of nabidh and he
drank it, and gave the remaining (part) to Usama; and he (the Holy Prophet) said: You have done
Food, You have done well. So continue doing like it So we do not like to change what Allah's Messenger (may peace be upon him) had commanded us to do.
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Chapter 63: It is permissible to ride the sacrificial animal (camel) for one who is in need of it
Book 007, Number 3046:
Abu Huraira (Allah be pleased with him) rerorted that Allah's Messenger (may peace be upon
him) saw a person who was driving a sacrificial camel (and told him to ride on it. Thereupon he said:
Messenger of Allah, it is a sacrificial camel. He told him again to ride on it; (when he received the
same reply) he said: Woe to you, (he uttered these words on the second or the third reply).
SAHIH MUSLIM
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Chapter 65: It is obligatory to perform farewell circumambulation, while a menstruating woman is exempted from it
Book 007, Number 3057:
Ibn 'Abbas (Allah be pleased with them) reported that the people used to return through every
path, whereupon Allah's Messenger (way peace be upon him) said: None amongst you should depart
until he performs the last circumambulation round the House. Zuhair said (the words are): [ARABIC:
YANSWARIFUWN KULLA WAJH] and the word [arabic: FIY] was not mentioned.
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SAHIH MUSLIM
upon him), whereupon Allah's. Messenger (may peace be upon him) remarked: Well, then she will
detain us. I said: Messenger of Allah. she has performed Tawif Ifada and circumambulated the House, and it was after this that she entered the period of menses. Thereupon Allah's Messenger (may peace be upon him) said: (If it is so), then proceed forth.
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Chapter 66: The merit of entering the Ka'ba for a pilgrim and observing of prayer in it
765 / 1800
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SAHIH MUSLIM
med me that Allah's Messenger (may peace be upon him) observed prayer in the interior of the Ka'ba
between the two Yemenite pillars.
SAHIH MUSLIM
SAHIH MUSLIM
about the House of your Lord (which is far more Important than your house)? I would seek good advice from my Lord thrice and then I would make up (my mind) about this affair. After seeking good
advice thrice, he made up his mind to demolish it. The people apprehended that calamity might fall
from heaven on those persons who would be first to climb (over the building for the purpose of demolishing it), till one (took up courage, and ascended the roof), and threw down one of its stones.
When the people saw no calamity befalling him, they followed him, demolished it until it was razed
to the ground. Then Ibn Zubair erected pillars and hung cartains on them (in order to provide facilities to the people for observing the time of its construction). And the walls were raised; and Ibn Zubair said: I heard 'A'isha (Allah be pleased with her) say that Allah's Apostle (may peace be upon him)
had observed: If the people had Rot recently (abandoned) unbelief, find I had means enough to reconstruct it, which I had not, I would have definitely excompassed in it five cubits of area from Hijr.
And I would also have constructed a door for the people to enter, and a door for their exit. I today
have (the means to spend) and I entertain no fearfrom the side of people (that they would protest
against this change). So he added five cubits of area from the side of Hatim to it that there appeared
(the old) foundation (upon which Hadrat Ibrahim had built the Ka'ba). and the people saw that and
it was upon this foundation that the wall was raised. The length of the Ka'ba was eighteen cubits.
when addition was made to it (which was in its breadth), then naturally the length appears to be)
small (as compared with its breadth). Then addition of ten cubits (of area) was made in its length
(also). Two doors were also constructed, one of which (was meant) for entrance and the other one
for exit. When Ibn Zubair (Allah be pleased with him) was killed, Hajjaj wrote to 'Abd al-Malik (b.
Marwan) informing him about it, and telling him that Ibn Zubair (Allah be pleased with him) had
built (the Ka'ba) on those very foundations (which were laid by Ibrahim) and which reliable persons
among the Meccans had seen. 'Abd al-Malik wrote to him: We are not concerned with the censuring
of Ibn Zubair in anything. Keep intact the addition made by him in the side of length, and whatever
he has added frem the side of Hijr revert to (its previous) foundation, and wall up the door which he
had opened. Thus Hajjaj at the command of Abd al-Malik) demolished it (that portion) and rebuilt it
on (its previous) foundations.
SAHIH MUSLIM
the side of Hatim (that they had separated). This is the narration transmitted by 'Abdullah b. Ubaid.
Walid b. 'Ata' has, however, made this addition to it:" Allah's Apostle (may peace be upon him) said: I
would have made two doors on the level of the ground (facing) the east and the west. Do you know
why your people raised the level of its door (i. e. the door of the Ka'ba)? She said: No. He said: (They
did it) out of vanity so that (they might be in a position) to grant admittance to him only whom they
wished. When a person intended to get into it, they let him climb (the stairs), and as he was about to
enter, they pushed him and he fell down." 'Abd al-Malik said to Harith; Did you yourself hear her
saying this? He said: Yes. He (Harith) said that he ('Abd al-Malik) scratched the ground with his staff
for some time and then said: I wish I had left his (Ibn Zubair's) work there.
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Messengef of Allah. A woman (then) lifted up a boy to him and said: Would this child be credited
with having performed the Hajj? Thereupon he said: Yes, and you will have a reward.
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journey, and guardian of (our) family. O Allah, I seek refuge with Thee from hardships of the journey, gloominess of the sights, and finding of evil changes in property and family on return. And he
(the Holy Prophet) uttered (these words), and made this addition to them: We are returning, repentant, worshipping our Lord. and praising Him.
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Chapter 76: No polytheist is authorised to perform pilgrimage of the Ka'ba and circumambulate the house naked and the description of the great Hajj
Book 007, Number 3125:
Abu Huraira (Allah be pleased with him) reported: Abu Bakr Siddiq (Allah be pleased with him)
sent me during Hajj before the Farewell Pilgrimage for which Allah's Messenger (may peace be upon
him) had appointed him an Amir, among a group of people whom he had ordered to make announcement to the people on the Day of Nahr:" After this year no polytheist may perform the Pilgrimage
and no naked person may circumambulate the House." Ibn Shihab stated that Humaid b. Abd alRahman said that according to this narration of Abu Huraira (Allah be pleased with him) the day of
Hajj al-Akbar (Great Hajj) is this Day of Nahr (10th of Dhu'l-Hijja).
Chapter 77: The merit of Hajj and Umra and the day of
'Arafa (the 9th of Dhu'l-Hijja)
Book 007, Number 3126:
'A'isha (Allah be pleased with her) reported Allah's Messenger (may peace be upon him) as saying:
There is no day when God sets free more servants from Hell than the Day of 'Arafa. He draws near,
then praises them to the angels, saying: What do these want?
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Chapter 78: Encamping of pilgrims in Mecca and inheriting of (the property of their ancestors)
Book 007, Number 3132:
Usama b. Zaid b. Haritha (Allah be pleased with him) said to Alla's Messenger (may peace be upon
him): Will you stay in your house at Mecca (which you abandoned at the time of migration)? Thereupon he said: Has 'Aqil left for as any land or house? And 'Aqil and Talib became the Inheritors of
Abu Talib's (property), and neither Ja'far nor 'Ali inherited anything from him, for both (Ja'far and
'Ali) were Muslims whereas 'Aqil and Talib were non-Muslims.
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Chapter 80: The sacred territory of Mecca and its inviolability and the prohibition to do hunting in it
and its suburbs, and felling down of its trees and
cutting its grass
Book 007, Number 3139:
Ibn 'Abbas (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as
saying on the Day of Victory over Mecca: There is no Hijra (emigration) but only Jihad and good intention; and when you are called to battle, then go forth. He also said on the Day of Victory over
Mecca: Allah made this town sacred on the day He created the earth and the heavens; so it is -sacred
by the sacred- ness conferred on it by Allah until the Day of Resurrection and fighting in it was not
lawful to anyone before me, and it was made lawful for me only during an hour on one day, for it is
sacred by the sacredness conferred on it by Allah until the Day of Resurrection. Its thorns are not to
be cut, its game is not to be molested, and the things dropped are to be picked up only by one who
makes a public announcement of it, and its fresh herbage is not to be cut. Abbas (Allah be pleased
with him) said: Messenger of Allah, exception may be made in case of rush, for it is useful for their
blacksmiths and for their houses. He (the Holy Prophet) conceding the suggestion of 'Abbas) said: Except rush.
SAHIH MUSLIM
terday. Let him who is present convey the information to him who is absent. It was said to Abu Shuraih: What did Amr say to you? He said: I am better informed of that than you, Abu Shuraih, but the
sacred territory does not grant protection to one who is disobedient, or one who runs away after
shedding blood, or one who runs away after committing
SAHIH MUSLIM
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makes a false claim to paternity, or being a client of other than his own masters, there is upon him
the curse of Allah, the angels, and all the people. Allah will not accept from him any recompense in
the form of obligatory acts or supererogatory acts. The hadith transmitted on the authority of Abu
Bakr and Zabair ends with (these words): The humblest among them should respect it; and what follows after it is not mentioned there, and in the hadith transmitted by them (these words are) not
found: (The document was hanging) on the sheath of his sword.
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he said it, whether he said like this: ) By Him (in the name of Whom) I take oath, (or he said like
this: ) By Him in Whose Hand is my life, I made up my mind or if you like (I do not retain what word
did he actually say), I should command my camel to proceed and not to let it halt until it comes to
Medina and then said: Ibrahim declared Mecca as the sacred territory and it became sacred, and I
declare Medina as the sacred territory-the area between the two mountains ('Air and Uhud). Thus no
blood is to be shed within its (bounds) and no weapon is to be carried for fighting, and the leaves of
the trees there should not be beaten off except for fodder. O Allah, bless us in our city; O Allab, bless
us in our sil; O Allah, bless us in our mudd; O Allah, bless us in our sa; O Allah, bless us in our mudd.
O Allah, bless us in our city. O Allah, bless with this blessing two more blessings. By Him in Whose
Hand is my life, there is no ravine or mountain path of Medina which is not protected by two angels
until you reach there. (He then said to the people: ) Proceed, and we, therefore, proceeded and we
came to Medina By Him (in Whose name) we take oath and (in Whose name) oath is taken
(Hammad is in doubt about it), we had hardly put down our camel saddles on arriving at Medina
that we were attacked by the people of the tribe of 'Abdullah b. Ghatafan but none dared to do it before.
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cred. He (the narrator) then said: Abu Sa'id caught hold of (Abu Bakr, another narrator, used the
word" found" ) a bird in his hand and then released it from his hand and set it free.
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Chapter 84: Medina wipes out evil from it and its other
names are Tabba and Taiba
Book 007, Number 3188:
Abu Huraira (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as
saying: A time will come for the people (of Medina) when a man will invite his cousin and any other
near relation: Come (and settle) at (a place) where living is cheap, come to where there is plenty, but
Medina will be better for them; would they know it! By Him in Whose Hand is my life, none amongst
them would go out (of the city) with a dislike for it, but Allah would make his successor in it someone better than be. Behold. Medina is like furnace which eliminates from it the impurities. And the
Last Hour will not come until Medina banishes its evils just as a furnace eliminates the impurities of
iron.
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narrators whose name was 'Abdullah b. 'Abd al-Malik, was an orphan and I bn juraij took him under
his care for ten years.)
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Chapter 92: The mosque founded on piety is the mosque of the apostle (may peace be upon him) at Medina
Book 007, Number 3221:
Abu Salama b. Abd al-Rabman reported: 'Abd al-Rabman b. Abu Sa'id al-Khudri (Allah be pleased
with him) happened to pass by me and I said to him. How did you hear your father making mention
of the mosque founded on Piety? He said: My father said: I went to Allah's Messenger (may peace be
upon him) as he was in the house of one of his wives, and said: Messenger of Allah, which of the two
mosques is founded on piety? Thereupon he took a handful of pebbles and threw them on the
ground and then said: This is the very mosque of yours (mosque at Medina). He (the narrator) said: I
bear witness that I heard your father making mention of it.
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BOOK 08: THE BOOK OF
MARRIAGE (KITAB AL-NIKAH)
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Introduction
Marriage is a social institution as old as the human race itself. It may be defined as relations between a man and a woman which is recognized by custom or law and involves certain rights and duties, both in the case of the parties entering the Union, and in case of the children born of it. Marriage has thus two main functions to perform: it is the means adopted by human society for regulating
relations between the sexes; and it furnishes the mechanism by means of which the relations of a
child to the community is determined.
The rites and ceremonies of marriage have been different with different peoples and in different
ages but these two functions mentioned above are common throughout. It always implies the right of
sexual intercourse as allowed and recognized by society and the duties of the parents in bringing up
children.
Islam recognizes this institution and accepts it as the basis of human society after purging it of all
those evils which had penetrated it.
Firstly, Islam does not regard it as a union only for the gratification of sexual lust, but a social contract with wide and varied responsibilities and duties. The reason behind it is that, according to the
Divine Faith, a woman is not a plaything in the hand of man but a spiritual and moral being who is
entrusted to him on the sacred pledge to which Allah is made a witness. The wife is, therefore, not
meant to provide sensuous pleasure only to the male, but to fully co-operate with him in making the
life of the family and ultimately of the whole humanity significantly meaningful.
The Holy Qur'an has in so many verses pointed out the different purposes of marriage. It states:
"And of His signs is that He has created wives for you from yourselves that you might find quiet of
wind in them, and He put between you love and affection" (xxx. 21). In this verse it has been said
that the female is not inferior to the male in the sense that the former is created out of a superior
stuff while the latter comes of a base origin. Both man and woman are the progeny of Adam and thus
both have the same soul. The purpose of marriage, according to the Holy Qur'an, is therefore, the
union of the two souls which are one in essence. Their separate existence is an unnatural state of
their being which changes into the natural state when they are united by marriage and thus are
brought close to each other physically, mentally and emotionally
Both man and woman are the joint heirs of the grace of life, and unless there is a very close and
intimate form of companionship in them, they cannot enjoy the true grace of life. "He it is Who created you from a single soul, and of the same did He make his spouse, that he might find comfort in
her" (vii. 189). "Comfort" implies much more than a mere sexual gratification. It is not too much to
say that the whole conception of the marriage relation in Islam is charged with spiritual and moral
ideas, and must of necessity elevate the status of matrimonial alliance in the individual and social
life.
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In Islam the union of the sexes has been purified and the joy of the married relation secured by
the absolute prohibition of every kind of extra-matrimonial connection. The Holy Qur'an stresses
upon the people to marry as it is the most effective means whereby one can lead a virtuous life free
from immorality and emotional inhibition. The Holy Qur'an says: "They (your wives) are as a garment to you, and you are as a garment to them" (ii. 187). The mutual relation of husband and wife is
here described in words which could not be surpassed in beauty. Herein is the correct description of
the relationship between the two. The husband and the wife are for mutual support, mutual comfort
and mutual protection, fitting into each other as garments fit into each other.
Then the Holy Qur'an also makes it clear that this union is not a temporary relationship between
two individuals of opposite sexes: It is a permanent and enduring relationship in the sense that both
the parties should put in their earnest endeavors to lead their lives in perfect harmony and acquitting themselves creditably of the responsibilities saddled upon them by entering into this sacred contract.
The Holy Qur'an further points out that sexual gratification in the married life is not meant only
for the satisfaction of the physical lust, but it must be directed to some higher ends. "Your women are
tilth for you, so go into your tilth as ye like, and provide beforehand for your souls, and fear Allah
and know that you are going to meet Him" (iii. 223). Here the wives are likened to the cultivable land
which are ploughed for sowing and reaping the produce (in the form of offspring) and not merely
for carnal indulgence. The concluding part of the verse refers to still higher and sublime ends which
tell that even in the height of carnal pleasures the moral and spiritual responsibilities should not in
any way be lost sight of; rather one should be more conscious to them when one is enjoying physical
pleasures as these are the moments when the fear of the Lord and the accountability in the Hereafter
is likely to be blurred or effaced from one's mind.
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Chapter 2: He who sees a woman, and his heart is affected, should come to his wife, and should have
intercourse with her
Book 008, Number 3240:
Jabir reported that Allah's Messenger (may peace be upon him) saw a woman, and so he came to
his wife, Zainab, as she was tanning a leather and had sexual intercourse with her. He then went to
his Companions and told them: The woman advances and retires in the shape of a devil, so when one
of you sees a woman, he should come to his wife, for that will repel what he feels in his heart.
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(may peace be upon him) permitted us to contract temporary marriage in the Year of Victory, as we
entered Mecce, and we did come out of it but he forbade us to do it.
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Shihab reported: Rabi' b. Sabra told me that his father (Sabra) said: I contracted temporary marriage
with a woman of Banu 'Amir for two cloaks during the lifetime of Allah's Messenger (may peace be
upon him) ; then he forbade us to do Mut'a. Ibn Shihab said: I heard Rabi' b. Sabra narrating it to
Umar b. 'Abd al-'Aziz and I was sitting there.
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(may peace be upon him) had stated: A Muhrim must neither marry himself, nor arrange the marriage of another one, nor should he make the proposal of marriage.
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dy entered; and a woman asking the divorce of her sister in order to deprive her of what belongs to
her. 'Amr made this addition:" The person should not purchase in opposition to his brother."
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(the Holy Prophet) at night. Allah's Apostle (may peace be upon him) appeared as a bridegroom in
the morning. He (the Holy Prophet) said: He who has anything (to eat) should bring that. Then the
cloth was spread. A person came with cheese, another came with dates, and still another came with
refined butter, and they prepared hais and that was the wedding feast of Allah's Messenger (may peace be upon him)
SAHIH MUSLIM
lah's Apostle's camel) stumbled and Allah's Messenger (may peace be upon him) fell down and she
(Radrat Safiyya: also fell down. He (the Holy Prophet) stood up and covered her. woman looked towards her and said: May Allah keep away the Jewess! He (the narrator) said: I said: Aba Hamza, did
Allah's Messenger (may peace be upon him) really fall down? He said: Yes, by Allah, he in fact fell
down. Anas said: I also saw the wedding feast of Zainab, and he (the Holy Prophet) served bread and
meat to the people, and made them eat to their heart's content, and he (the Holy Prophet) sent me to
call people, and as he was free (from the ceremony) he stood up and I followed him. Two persons
were left and they were busy in talking and did not get out (of the apartment). He (the Holy Prophet)
then proceeded towards (the apartments of) his wives. He greeted with as-Salamu 'alaikum to every
one of them and said: Members of the household, how are you? They said: Messenger of Allah, we
are in good state 'How do you find your family? He would say: In good state. When he was free from
(this work of exchanging greetings) he came back, and I also came back along with him. And as he
reached the door, (he found) that the two men were still busy in talking. And when they saw him having returned, they stood up and went out; and by Allah! I do not know whether I had informed him,
or there was a revelation to him (to the affect) that they had gone. He (the Holy Prophet) then came
back and I also returned along with him, and as he put his step on the threshold of his door he hung
a curtain between me and him, and (it was on this occasion) that Allah revealed this verse: (" O you
who believe), do not enter the houses of the Prophet unless permission is given to 'you" (xxxiii. 53).
SAHIH MUSLIM
SAHIH MUSLIM
bit al-Bunani (one of the narrators) said: What did he serve in the wedding feast? He (Anas) said: He
fed them bread and meat (so lavishly) that they (the guests) abandoned it (of their own accord after
having taken them to their hearts' content).
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te on my behalf all the Muslims whom you meet. So I invited on his behalf everyone whom I met.
They entered (his house) and they ate and went out. And Allah's Messenger (may peace be upon him)
had kept his hand on the food, and he invoked blessing on that, and said whatever Allah wished him
to say, and none whom I met was left uninvited. They ate to their fill and went out, but a group
among them remained there and was engaged in lengthy discussion. Allah's Apostle (may peace be
upon him) felt shy of saying them anything. So he went out and left them in his house and Allah the
Great and Majestic revealed this verse:" 0 you who believe, enter not the houses of the Prophet unless
permission is given to you for a meal, not waiting for its cooking being finished." Qatada (instead of
using the word Ghaira Nazirina) used the word Ghaira Mutahayyinina (i. e. not waiting for the time
of the food). But when you are invited, enter..." up to this verse. This is purer for your hearts and their
hearts.
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tect us against Satan and keep away the Satan from the one that you have bestowed upon us, and if
He has ordained a male child for them, Satan will never be able to do any harm to him.
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Chapter 20: It is not permissible for a woman to abandon the bed of her husband
Book 008, Number 3366:
Abu Huraira (Allah be pleased with him) reported that Allah's Apostle (may peace be upon him)
said: When a woman spends the night away from the bed of her husband, the angels curse her until
morning. This hadith has been narrated through the same chain of transmitters (with a slight variation):" He said: Until she comes back."
SAHIH MUSLIM
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Chapter 24: Permissibility of intercourse with a suckling lady and disapproval of 'azl
Book 008, Number 3391:
Judaima daughter of Wahb al-Asadiyya (Allah be pleased with her) reported that she heard Allah's
Messenger (may peace be upon him) assaying: I intended to prohibit cohabitation with a suckling
woman until I considered that the Romans and the Persians do it without any injury being caused to
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their children thereby. (Imam Muslim said: Khalaf reported it from Judamat al-'Asadiyya, but the
correct wording is what has been stated by Yahya.)
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permission. There came the Messenger of Allah (may peace be upon him) and I made a mention of it
to him, and he said: He can enter (your house), for he is your uncle.
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Salim, and no one was ging to be allowed to enter (our houses) with this type of fosterage and we do
not subscribe to this view.
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men) on the day of Autas who had their husbands. They were afraid (to have sexual intercourse with
them) when this verse was revealed:" And women already married except those whom you right
hands posses" (iv. 24)
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estimation on the part of your husband for you. If you wish I can stay with you for a week, but in
case I stay with you for a week, then I shall have to stay for a week with all my wives.
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with you, or you could amuse with her and she could amuse with you? I said to him: 'Abdullah died
(he fell as martyr in Uhud) and left nine or seven daughters behind him; I, therefore, did not approve
of the idea that I should bring a (girl) like them, but I preferred to bring a woman who should look
after them and teach them good manners, whereupon he (Allah's Messenger) said: May Allah bless
you, or he supplicated (for the) good (to be) conferred on me (by Allah).
SAHIH MUSLIM
comb them and look after them. He said: You are about to go (to your house), and there you have the
enjoyment (of the wife's company). He again said: Do you want to sell your camel? I said: Yes. So he
bought it from me for one u'qiya (of silver), Then Allah's Messenger (may peace be upon him) arrived (at Medina) and I arrived in the evening. I went to the mosque and found him at the door of the
mosque, and said: Is it now that you have arrived? I said: Yes, He said: Leave your camel, and enter
(the mosque) and offer two rak'ahs. So I entered and offered two rak'ahs of prayer, and then returned. He (the Holy Prophet) then commanded Bilal to weigh out one 'uqiya (of silver) tor me. Bilal
weighed that out for me (lowering the scale of) balance. So I proceeded and as I turned my back he
said: Call for me, Jabir. So I was called back, and I said (to myself): He would return me the camel,
and nothing was more displeasing to me than this (that after having received the price I should also
get the camel). He said: Take your camel and keep its price with you, (also).
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BOOK 09: THE BOOK OF DIVORCE
(KITAB AL-TALAQ)
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Introduction
The Arabic word for divorce is talaq which means" freeing or undoing the knot" (Imam Raghib). In
the terminology of the jurists. Talaq signifies the dissolution of marriage, or the annulment of its legality by the pronouncement of certain words.
Divorce is of three kinds: the Ahsan, or most laudable, the Hasan, or laudable, and the Bid'a or irregular.
Talaq Ahsan or the most laudable divorce is where the husband repudiates his wife by making one
pronouncement within the term of Tahr (purity. when the woman is not passing through the period
of menses) during which he has not had sexual intercourse with her, and she is left to observe her
'Idda.
Talaq Hasan or laudable divorce is where a husband repudiates an enjoyed wife by three sentences of divorce, in three Tuhrs
Talaq Bid'a or irregular divorce is where a husband repudiates his wife by three divorces at once.
According to the majority of the jurists, the Talaq holds good, but it is against the spirit of the Shari'ah, and, therefore, the man who follows this course in divorce is an offender in the eye of Islamic
Law.
The right of woman in demanding the dissolution of marriage is known as Khula' (meaning, literally, the putting off or taking off a thing). It is a kind of facility provided to the wife in securing Talaq
from her husband by returning a part or full amount of the bridal gift.
We have described before that, according to Islam, marriage is a civil contract; yet the rights and
responsibilities consequent upon it are of such importance to the welfare of humanity that a high
degree of sanctity is attached to it. But, in spite of the sacredness of the character of the marriage tie,
Islam recognises the eternity of divorce in cases when marital relations are poisoned to a degree
which makes a peaceful home life impossible. But Islam does not believe in unlimited opportunities
for divorce on frivolous and flimsy grounds, because any undue increase in tht facilities for divorce
would destroy the stability of family life. Therefore, while allowing divorce even on genuine
grounds, Islam has taken great care to introduce checks designed to limit the use of available facilities. The French legists Planiol and Ripert have explicitly emphasised Islam's point of view in regard
to divorce in these words:" Divorce is a mischief. However, it is a measure that cannot be avoided for
the welfare of the community, because it is the only remedy for another harm which may be wore
dangerous The prohibition of divorce, whatever harm it may imply, is like the prohibition of surgery,
because the surgeon is compelled to amputate some of the limbs of the patient's body. However, there
is no danger whatsoever, in legislating for divorce (in accordance with the practice established by Islam) since it is not divorce that spoils married life and dissolves its sacred tie, but the misunderstanding that arises between the married couple and hinders the strengthening of this (union by marria-
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ge) and demolished it. Divorce alone puts an end to the hatred that may occur between the husband
and his wife before it is aggravated and becomes an intolerable mischief to society" (quoted by Hasan
Ibrihim Hasan, Islam, Religious, Political. Social and Economic Study, p. 274).
SAHIH MUSLIM
Command him to take her back and leave her (in that state) until she is purified. Then (let her) enter
the period of second menses, and when she is purified, then divorce her (finally) before having a sexual intercourse with her, or retain her (finally). That is the 'Idda (the prescribed period) which Allah commanded (to be kept in view) while divorcing the women. 'Ubaidullah reported: I said to Nafi':
What became of that divorce (pronounced within 'Idda)? He said: It was as one which she counted.
SAHIH MUSLIM
SAHIH MUSLIM
with him) came to Allah's Apostle (may peace be upon him) and asked him, and he (the Holy Prophet) commanded him that he should take her back, and she started her 'Idda. I said to him: When a
person divorces his wife, and she is in the state of menses, should that pronouncement of divorce be
counted? He said: Why not, was he hopless or foolish?
SAHIH MUSLIM
he commanded him that he should take her back; and he (Abu Tawus) said: I did not hear any addition to this (hadith) from my father.
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what should I consult my parents, for I desire Allah and His Messenger and the abode of the Hereafter? She ('A'isha) said: Then all the wives of Allah's Messenger (may peace be upon him) did as I had
done.
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and for them (there should be the prosperity of) this world? I said: Yes. And as I had entered I had
seen the signs of anger on his face, and I therefore, said: Messenger of Allah, what trouble do you feel
from your wives, and if youhave divorced them, verily Allah is with you, His angels, Gabriel, Mika'il,
I and Abu Bakr and the believers are with you. And seldom I talked and (which I uttered on that day)
I hoped that Allah would testify to my words that I uttered. And so the verse of option (Ayat al-Takhyir) was revealed. Maybe his Lord, if he divorce you, will give him in your place wives better than
you..." (Ixv. 5). And if you back up one another against him, then surely Allah is his Patron, and Gabriel and the righteous believers, and the angels after that are the aidera (lvi. 4). And it was 'A'isha,
daughter of Abu Bakr, and Hafsa who had prevailed upon all the wives of Allah's Prophet (way peace
be upon him) for (pressing them for mote money). I said: Messenger of Allah, have you divorced
them? He said: No. I said: Messenger of Allah, I entered the mosque and found the Muslims playing
with pebbles (absorbed in thought) and saying: Allah's Messenger has divorced his wives. Should I
get down and inform there that you have not divorced them? He said: Yes, if you so like. And I went
on talking to him until I (found) the signs of anger disappeared on his face and (his seriousness was
changed to a happy mood and as a result thereof) his face had the natural tranquillity upon it and he
laughed and his teeth were the most charming (among the teeth) of all people. Then Allah's Apostle
(may peace be upon him) climbed down and I also climbed down and catching hold of the wood of
the palm-tree and Allah's Messenger (may peace be upon him) came down (with such ease) as if he
was walking on the ground, not touching anything with his hand (to get support). I said: Messenger
of Allah, you remained in your apartment for twenty-nine days. He said: (At times) the month consists of twenty-nine days. I stood at the door of the mosque and I called out at the top of my voice:
The Messenger of Allah (may peace be upon him) has not divorced his wives (and it was on this occasion that this) verse was revealed:" And if any matter pertaining to peace or alarm comes within
their ken, they broadcast it; whereas, if they would refer it to the Apostle and those who have been
entrusted with authority amongst them, those of them who are engaged in obtaining intelligence
would indeed know (what to do with) it" (iv 83). And it was I who understood this matter, and Allah
revealed the verse pertaining to option (given to the Holy Prophet (may peace be upon him in regard
to the retaining or divorcing of his wives).
SAHIH MUSLIM
were to know that, I would inform you. He (the narrator) stated that 'Umar had said: By Allah, during the days of ignorance we had no regard for women until Allah the Exalt- ed revealed about
them what He has revealed, and appointed (turn) for them what he appointed. He said: It so happened that I was thinking about some matter that my wife said: I wish you had done that and that. I
said to her: It does not concern you and you should not feel disturbed in a matter which I intend to
do. She said to me: How strange is it that you, O son of Khattab, do not like anyone to retort upon
you, whereas your daughter retorts upon Allah's Messenger (may peace be upou him) until he
spends the day in vexation. 'Umar said: I took hold of my cloak, then came out of my house until I visited Hafsa and said to her: O daughter, (I heard) that you retort upon Allah's Messenger (may peace
be upon him) until he spends the day in vexation, whereupon Hafsa said: By Allah, we do retort upon
him. I said: You should bear in mind, my daughter, that I warn you against the punishment of Allah
and the wrath of His Messenger (may peace be upon him). You may not be misled by one whose beauty has fascinated her, and the love of Allah's Messenger (may peace be upon him) for her. I
('Umar) then visited Umm Salama because of my relationship with her and I talked to her. Umm Salama said to me: Umar b. al-Khattab, how strange is it that you meddle with every matter so much so
that you are anxious to interfere between Allah's Messenger (may peace be upon him) and his wives,
and this perturbed me so much that I refrained from saying what I had to say, so I came out of her
apartment, and I had a friend from the Anar.
When I had been absent (from the company of the Holy Prophet) he used to bring me the news
and when he had been absent I used to bring him the news, and at that time we dreaded a king of
Ghassan. It was mentioned to us that he intended to attack us, and our minds were haunted by him.
My friend, the Ansari, came to me, and he knocked at the door and said: Open it, open it. I said: Has
the Ghassani come? He said: (The matter is) more serious than that. The Messenger of Allah (may peace be upon him) has separated himself from his wives. I said: Let the nose of Hafsa and 'A'isha be
besmeared with dust. I then took hold of my cloth and went out until I came and found Allah's Messenger (may peace be upon him) in his attic to which he climbed by means of a ladder made of datepalm, and the servant of Allah's Messenger (may peace be upon him) who was black had been sitting
at the end of the ladder. I said: This is Umar. So permission was granted to me. I narrated this news to
Allah's Messenger (may peace be upon him) and as I narrated the news concerning Umm Salama,
Allah's Messenger (may peace be upon him) smiled. He was lying on the mat and there was nothing
between him and that (mat), and under his head there was a pillow made of leather and it was stuffed with plam fibres and at his feet were lying a heap of sant tree (acacia niloctica, meant for dyeing)
and near his head there was hanging a hide. And I saw the marks of the maton the side of Allah's
Messenger (may peace be upon him), and so I wept. He said: What makes you weep? I said: Messenger of Allah, the Khusrau and the Ceasars (spendd their lives in) the midst of (luxuries), whereas you
being Allah's Messenger (are leading your life in this poverty). Thereupon Allah's Messenger (may
peace be upon him) said: Don't you like that they should have riches of their world, and you have the
Hereafter.
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Umayya b. Zaid. One day I became angry with my wife and she retorted upon me. I did not like that
she should retort upon me. She said: You disapprove of my retorting upon you By Allah, the wives of
Allah's Apostle (may peace be upon him) retort upon him, and one of them detaches herself from
him for the day until the night. So I ('Umar) went out and visited Hafsa and said: Do you retort upon
Allah's Messenger (may peace be upon him)? She said: Yes. I said; Does any one of you detach herself
from him from the day to the night? She said: Yes. He said: She who did like it amongst you in fact
failed and incurred loss. Does everyone amongst you not fear the wrath of Allah upon her due to the
wrath of His Messenger (may peace be upon him), and (as a result thereof) she may perish? So do
not retort upon Allah's Messenger (may peace be upon him) and do not ask him for anything, but ask
me that which you desire, (and the frank behaviour) of your companion may not mislead you, if she
is more graceful and is dearer to Allah's Messenger (may peace be upon him) than you (meaning
'A'isha) (Allah be pleased with her).
He (Hadrat 'Umar further) said: I had a compalaion from the Ansar and, we used to remain in the
company of the Messenger (may peace be upon him) turn by turn. He remained there for a day while I remained there on the other day, and he brought me the news about the revelation and other
(matter), and I brought him (the news) like this. And we discussed that the Ghassanids were shoeing
the horses in order to attack us. Id y companion once attended (the Apostle). and then came to me at
night and knocked at my door and called me, and I came out to him, and he said: A matter of great
importance has happened. I said: What is that? Have the Ghassanids come? He said: No, but even
more serious and more significant than that: the Holy Prophet (may peace be upon him) has divorced his wives. I said: Hafsa has failed and has incurred loss. and I feared that it would happen. When
it was dawn I observed the dawn prayer and dressed myself, and then came there (in the house of
the Holy Prophet) and visited Hafsa, and she was weeping. I said: Has Allah's Messenger (may peace
be upon him) divorced you (all)? She said: I do not know. He has, however, separated himself in his
attic. I came to a black servant and said to him: Seek permission for 'Umar. He went in and then
came to me and said: I made mention of you to him, but he kept quiet. I then went to the pulpit and
sat there, and there was a group of people sitting by it and some of then were weeping. I sat there for
some time, until I was overpowered (by that very idea) which was in my mind. I then came back to
the boy and said to him: Seek permission for Umar. He went in and came to me and said: I made
mention of you to him but he kept quiet. I was about to turn back when the boy called me and said:
Go in; permission has been granted to you. I went in and greeted Allah's Messenger (may peace be
upon him) and he was reclining against the couch of mat and it had left its marks upon his side. I
said: Messenger of Allah, have you divorced your wives? He raised his head towards me and said: No.
I said: Allah is the Greatest. Messenger of Allah, I wish if you had seen how we the people of Quraish
had domination over women but when we came to Medina we found people whom their women
dominated. So our women began to learn from their women. One dily I became angry with my wife
and she began to retort upon me. I did not approve that she should retort upon me. She said: You do
not like that I should retort upon you, but, by Allah. the wives of Allah's Apostle (may peace be upon
him) retort upon him and any one of them separates herself from him for a day until night. I said: He
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who did that amongst them in fact failed and incurred loss. Does any of them feel sate from the
wrath of Allahupon her due to the wrath of Allah's Messenger (may peace be upon him), and she has
certainly perished. Allah's Messtnger (may peace be upon him) smiled, I said: Messenger of Allah, I
visited Hafsa and said: (The behaviour) of your companion ('A'isha) may not mislead you, If she is
more graceful than you and is dearer to Allah's Messenger (may peace be upon him) than you.
Allah's Messenger (may peace be upon him) smiled for the second time. I said: Allah's Messenger,
way I talk to you about agreeable things? He said: Yes. I sat down and lifted my head (to see things)
in the house and, by Allah, I did not see anything significant besides three hides. I said: Messenger of
Allah, supplicate the Lord that He should make (life) prosperous for your Ummah as He has made
plentiful for the people of Persia and Rome (in spite of the fact) that they do no, worship Allah, the
Exalted and Majestic, whereupon he (Allah's Messenger) sat up an I then said: Ibn Khattab, do you
doubt that they are a nation whom their nice things have been given immediately in the life of this
world. I said: Allah's Messenger! seek pardon for me. And he (Allah's Messenger) had taken an oath
that he would not visit them for a month due to extreme annoyance with them until Allah showed
His displeasure to him (Allah's Messenger). Zuhri said: 'Urwa informed me that 'A'Isha (Allah be
pleased with her) said: When twenty-nine nights were over, Allah's Messenger (may peace be upon
him) visited me, and he began (his visit) with me. I said: Messenger of Allah, you had taken an oath
that you would not visit us for a month, while you have visited after I have counted only twenty-nine
(nights). Thereupon he said: The month may also be of twenty-nine (days). He then said: 'A'isha, I am
going to talk to you about a matter, and you should not be hasty in it (and do not give your final decision) until you have consulted your parents. He then recited this verse to me:" O Prophet, say to
your wives" till he reached" mighty reward" (xxxiii. 28). 'A'isha (Allah be pleased with her) said: By
Allah, he knew that my parents would not allow me to separate from him. I said: Is there any need to
consult my parents in this matter? I in fact choose Allah and His Messenger (may peace be upon
him) and the abode in the Hereafter. Ma'mar said: Ayyub reported to me that 'A'isha said: Don't inform your wives that I have chosen you, whereupon Allah's Apostle (may peace be upon him) said:
Verily Allah has sent me as a conveyer of message, and He has not sent me as a source of hardship
(to others). Qatada said:" Saghat qulubukum" means" Your hearts have inclined."
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commanded her to spend the 'Idda in the house of Umm Sharik, but then said: That is a woman
whom my companions visit. So better spend this period in the house of Ibn Umm Maktum, for he is a
blind man and yon can put off your garments. And when the 'Idda is over, inform me. She said:
When my period of 'Idda was over, I mentioned to him that Mu'awiya b. Abu Sufyan and Jahm had
sent proposal of marriage to me, whereupon Allah's Messenger (may peace be upon him) said: As for
Abu Jahm, he does not put down his staff from his shoulder, and as for Mu'awiya, he is a poor man
having no property; marry Usama b. Zaid. I objected to him, but he again said: Marry Usama; so I
married him. Allah blessed there in and I was envied (by others).
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you. So she went to his house, and when the 'Idda was over, Allah's Messenger (may peace be upon
him) married her to Usama b. Zaid b. Haritha.
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saying: Woe be to thee, you narrate like it, whereas Umar said: We cannot abandon the Book of Allah
and the Sunnah of our Apostle (may peace be upon him) for the words of a woman. We do not know
whether she remembers that or she forgets. For her, there is a provision of lodging and maintenance
allowance. Allah, the Exalted and Majestic, said:" Turn them not from their houses nor should they
themselves go forth unless they commit an open indecency" (lxv. 1).
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Chapter 7: One who is divorced by three pronouncements or whose husband has died can get out of
her house for a need during her period of 'Idda
Book 009, Number 3535:
Jabir b. 'Abdullah (Allah be pleased with them) reported: My maternal aunt was divorced, and she
intended to pluck her dates. A person scolded her for having come out (during the period of 'Idda).
She came to Allah's Prophet (may peace be upon him.) and he said: Certainly you can pluck (dates)
from your palm trees, for perhaps you may give charity or do an act of kindness.
SAHIH MUSLIM
marry unless four months and ten days (of 'Idda are passed). When he said that. I dressed myself, and
as it was evening I came to Allah's Messenger (may peace be upon him) and asked him about it, and
he gave me a religious verdict that I was allowed to marry when I had given birth to a child and asked me to marry if I so liked. Ibn Shihab said: I do not find any harm fur her in marrying when she
has given birth to a child even when she is bleeding (after the birth of the child) except that her husband should not go near her until she is purified.
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ving in Allah and the Hereafter to mourn for the dead beyond three days, but (in case of the death) of
the husband it is permissible for four months and ten days." Zainab said: I then visited Zainab hint
Jahsh (Allah be pleased with her) when her brother died and she sent for perfume and applied it and
then said: By Allah, I don't feel any need for the perfume but that I heard Allah's Messenger (may peace be upon him) say on the pulpit:" It is not permissible for a woman believing in Allah and the
Hereafbler to mourn the dead beyond three days except in case of her husband (for whom she can
mourn) for four months and ten days." Zainab (Allah be pleased with her) said: I heard my mother
Umm Salama (Allah be pleased with her) as saying: A woman came to Allah's Messenger (may peace
be upon him) and said: Allah's Messenger. I have a daughter whose husband has died and there has
developed some trouble in her eye; should we apply collyrium to it? Thereupon Allah's Messenger
(may peace be upon him) said: No (repeating it twice or thrice, saying only, NO" all the time). Then
he said: It is only four mouths and ten days, whereas in the preIslamic period none of you threw
away the dung until one year had passed. Humaid said: I said to Zainab: What is this throwing of
dung until a year is passed? Zainab said: When the husband of a woman died, she went into a hut
and put on her worst clothes, and did not apply perfume or something like it until a year was over.
Then an animal like a donkey, or a goat, or a bird was brought to her and she rubbed her hand over
it, and it so happened that one on which she rubbed her hand died. She then came out of her house
and she was given dung and she threw it and then she made use of anything like perfume or something else as she liked.
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like this question and he disapproved of it so much that'Asim felt aggrieved at what he had heard
from Allah's Messenger (may peace be upon him). When 'Asim came back to his family, 'Uwaimir
came to him and said: 'Asim, what did Allah's Messenger (may peace be upon him) say to you? 'Asim
said to 'Uwaimir: You did not bring something good. Allah's Messenger (may peace be upon him) did
not like this religious verdict that I sought from him. 'Uwaimir said: By Allah, I will not rest until I
have asked him about it. 'Uwaimir proceeded until he came to Allah's Messenger (may peace be
upon him) as he was sitting amidst people, and said: Messenger of Allah, tell me about a person who
found a man with his wife. Should he kill him, and then you would kill him, or how should he act?
Thereupon Allah's Messenger (may peace be upon him) said: (Verses) have been revealed concerning
you and your wife; so go and bring her. Sahl said that they both invoked curses (and further said): I
was along with people in the company of Allah's Messenger (may peace be upon him). And when
they had finished, Uwaimir said: Allah's Messenger, I shall have told a lie against her if I keep her
(now). So he divorced her with three pronouncements before Allah's Messenger (may peace be upon
him) had commanded him. Ibn Shihab said: Subsequently that was the practice of invokers of curses
(al Mutala'inain)
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say. So I went to the house of Ibn 'Umar (Allah be pleased with them) in Mecca. I said to his servant:
Seek permission for Me. He said that he (Ibn 'Umar) had been taking rest. He (Ibn 'Umar) heard my
voice. and said: Are you Ibn Jubair? I said: Yes. He'said: Come in. By Allah, it must be some (great)
need which has brought you here at this Hour. So I got in and found him lying on a blanket reclining
against a pillow stuffed with fibres of date-palm. I said: O Abu'Abd al-Rahman, should there be separation between the invokers of curses? He said: Hallowed be Allah, yes, The first one who asked
about it was so and so. he said: Messenger of Allah, tell me If one of us finds his wife committing
adultery: what should he do? If he talks, that is something great, and if he keeps quiet that is also (something great) (which he cannot afford to do). Allah's Prophet (may peace be upon him) kept quiet
(or some time). After some time he (that very person) came to him (Allah's Messenger) and said: I
have been involved in that very cage about which I had asked you Allah the Exalted and Majestic
then revealed (these) verses of Surah Nur:" Those who accuse their wives" (verse 6), and he (the Holy
Prophet) recited them to him and admonished him, and exhorted him and informed him that the
torment of the world is less painful than the torment of the Hereafter. He said: No, by Him Who sent
you with Truth, I did not tell a lie against her. He (the Holy Prophet) then called her (the wife of that
person who had accused her) and admonished her, and exhorted her, and informed her that the torment of this world is less painful than the torment of the Hereafter. She said: No, by Him Who sent
thee with Truth, he is a liar. (it was) the man who started the swearing of oath and he swore in the
name of Allah four times that he was among the truthful. and at the fifth turn he said: Let there be
curse of Allah upon him if he were among the liars. Then the woman was called and she swore four
times in the name of Allah that he (her husband) was among the liars, and at the fifth time (she said):
Let there be curse upon her if he were among the truthful. He (the Holy Prophet) then effected separation between the two. A hadith like this is narrated by Ibn Numair with a slight variation of words.
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sence of the people. There came he and his wife in the presence of Allah's Messenger (may peace be
upon him), and they invoked curses (in order to testify their claim). The man swore four times in the
name of Allah that he was one of the truthful and then invoked curse for the fifth time saying: Let
there be curse of Allah upon him if he were among the liars. Then she began to invoke curse. Allah's
Messenger (may peace be upon him) said to her: just wait (and curse after considering over it), but
she refused and invoked curse and when she turned away, he (Allah's Apostle) said: It seems that this
woman shall give birth to a curly-haired black child, And so she did gave birth to a curly-haired
black child.
SAHIH MUSLIM
openly spread evil in society. This hadith has been narrated on the authority of Ibn 'Abbas (Allah be
pleased with them) through another chain of transmitters with the addition of these words: 'With
flesh, and curly tangled hair."
SAHIH MUSLIM
both open and secret And no person is more jealous of his honour than Allah, and no persons, is
more fond of accepting an excuse than Allah, on account of which He has sent messengers, announcers of glad tidings and warners; and no one is more fond of praise than Allah on account of which
Allah has promised Paradise.
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He said in a hadith: Allah's Messenger (may peace be upon him) stood up among men, extolled Allah,
praised Him, and then said:" for......"
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made a mention of that to Allah's Apostle (may peace be upon him) and he said: Buy her and emancipate her, for verily the right of inheritance vests with one who emancipates. She said that she
emancipated (her) and Allah's Messenger (may peace be upon him) gave her the option (either to retain her matrimonial alliance or break it after emancipation). She (taking advantage of the option)
opted for herself (the severing of matrimonial alliance). 'A'isha said: The people used to give her charity and she gave us that as gift. I made a mention of it to Allah's Apostle (may peace be upon him),
whereupon he said: That is charity for her but gift for you, so take that.
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him), there is a curse of Allah. that of His angels and that of the wholemankind upon him. Allah will
not accept the obligatory act of the supererogatery act (as a recompense) from him.
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slave and then emancipates him. In the narration transmitted by Ibn Abu Shaiba there is a slight
change of words.
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BOOK 10: THE BOOK OF
TRANSACTIONS (KITAB ALBUYU`)
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Introduction
Honesty in commercial dealings is more strictly enjoined by Islam than by any other religion. It is
because Islam is a religion which regulates and directs life in all its departments. It is not to be regarded, like the modern man's religion. as a personal, private affair, which has nothing to do with his
economic and political life. It is not merely a body of dogmas or a bundle of rites and rituals; it is a
practical code which governs life in all its spheres. Its laws are as effectively operative in our commerce and politics as in our domestic life and social relations. Islam censures political chicanery and
economic exploitation as strongly as social excesses and individual dishonesty. Indeed, a true Islamic
society is based upon honesty, justice and fraternity, and is absolutely intolerant of dishonesty in all
its various forms. That is the reason why perfect honesty in business and truthfulness in trade are
much emphasised by the Holy Prophet (may peace be upon him). It will not be an exaggeration to
say that absolute honesty in business and commerce is really an Islamic concept. The Hindus and
Jews were (and still, are) worshippers of the Mammon. Both of them have been mercenary nations,
notorious for their greed. The pre-Islamic Christians. too, did not possess any high standard of business morality. It was Prophet Muhammad (may peace be upon him) who, on the one hand, urged his
followers to adopt trade as their profession, and, on the other band, exhorted them to observe truthfulness and honesty in their business transactions.
Islam lays the greatest emphasis on Qat Haldl (food earned through lawful means). The pious
among us believe that just as nasty food spolis our physical health, similarly. food earned through
unlawful means spoils our spiritual and moral health. A man who liver on income derived through
illicit means and fraudulent practices cannot be morally advanced and spiritually elevated. If we try
to comprehend the exact, implications of the term Haram (unlawful) we can form an idea of the
high standard of morality on which Islam wants us to conduct our business. And, if business is conducted strictly in accordance with the Islamic principles of commerce, there can be absolutely no
scope for any kind of commercial dishonesty varying from the simplest and most glaring type of
business fraud to the most cunning and subtle type of profiteering which is often masked under a
semblance of honesty.
Islam is most vehement in its condemnation of commercial dishonesty. It denounced, in the strongest possible terms, all sorts of deceitful dealings and illegal profits. It has disallowed all transactions
not based upon justice and fairplay The Holy Prophet (may peace be upon him), while reprimanding
the dishonest dealer, said:" Laisa minna man gashshdna" (Whosoever deceives us is not one of us).
According to Imam Ghazali, a Muslim who makes up his mind to adopt trade as a profession or to
set up his own business should first acquire a thorough understanding of the rules of business transactions codified in the Islamic Shari'ah. Without such understanding he will go astray and fail into
serious lapses making his earning unlawful. No people in the world have ever attached so much im900 / 1800
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portance to lawful trading as did the early Muslims, nor has any other nation evinced such a dread
of unlawful trading as they did. That is why al-Ghazali said stress on a clear understanding of the
rules and laws governing business transactions as a necessary prerequisite to adopting trade or business as a profession.
The Holy Qur'an has stressed the importance of fairness in business:" And, O my people, give full
measure and weight justly, and defraud not men of their things, and act not corruptly in the land
making mischief. What remains with Allah is better for you, if you are believers" (xi. 85-86).
In these words addressed by Hadrat Shu'aib to his people, the Holy Qur'an enunciates the fundamental principles of commerce as follows
To give just measure and weight.
Not to withhold from the people the things that are their due.
Not to commit evil on the earth with the intent of doing mischief.
To be contented with the profit that is left with us by God after we have paid other people their
due.
We are told in these verses that commerce can flourish under conditions of peace and security.
The people are, therefore, warned not to disturb the peace of the land so that there is a free and untrammelled trade between different parts of the world. In commercial relations we are expected to
be absolutely just and honest, liberally giving other people their due. We are not to be guilty of selfish greed and not to indulge in profiteering; and we are told that the lawful profit which has God's
blessings is the one that we are able to make through perfectly honest dealings with others. The injunctions contained in these Qur'anic verses and found elsewhere in the Holy Book close the door of
all dishonest and unjust transactions. We should not forget that justice is a master virtue. If we give
others just measure and just weight that tantamounts to saying that we should be fair and just in our
dealings.
A careful study of" Kitab al-Buyu`" (the book pertaining to business transactions) will reveal the
fact that the Holy Prophet (may peace be upon him) based business dealings strictly on truth and justice. He has strongly disapproved all transactions which involve any kind of injustice or hardship to
the buyer or the seller. He wanted that both, the buyer and the seller, should be truly sympathetic
and considerate towards each other. One should not take undue advantage of the simplicity or ignorance of the other. The seller should not think that he has unrestricted liberty to extort as much as
possible from the buyer. He has to be just; he should take his own due and give the buyer what is his.
Islam, which condemns every kind of injustice and exploitation in human relations, wants its followers to conduct business in a sublime spirit of justice tempered with human kindness. The conduct
of the seller in a transaction should be characterised not only by Insaf (justice), but also by Ihsan
(magnanimity)." God will forgive the sins of a Muslim who absolves a fellow-Muslim from a salecontract not liked by the latter," says the Holy Prophet (may peace be upon him).
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All transactions should be based on the fundamental principle of" Ta'auanu ala birri wa't-taqwa"
(mutual co-operation for the cause of goodness or piety). A transaction not based upon this sound
principle is not lawful. Unlawful transactions are motivated by lust for money and an ignoble desire
to build up prestige. Islam strikes at the root of the passion for money and suggests a different yardstick to measure the prestige of a person. The Holy Qur'an, on the one hand, condemns hoarding and
the excessive love for wealth, and, on the other, declares virtue and piety to be the criterion for determining a person's worth." Inna akramakum `ind-Allahi atqakum" (The noblest in the eyes of God
is the most pious among you). Thus does Islam minimise in every possible way the temptation to illegal trade and traffic. Let us now take note of the forms of business transactions which have been
prohibited in Islam. The Holy Prophet (may peace be upon him) has not only disapproved of certain
forms of business transactions, but has also laid down some basic conditions that should be fulfilled
in every transaction if it is to be lawful.
The following are some of these basic conditions:
Things sold and money offered as their price to be lawfully acquired. The things sold and the money to be offered as their price should both be lawfully acquired and clearly specified. This condition
demands that the goods sold should have been lawfully obtained. One has no business to sell goods
which one has stolen or which one has acquired in a fraudulent manner. nor should one purchase
anything with the money which one has accepted as illegal gratification or has aceuired in some
other deceitful way. This condition holds the buyer and the seller responsible for lawful possession of
the goods on the partof one and of the money on the part of other.
Goods not to be sold before obtaining their possession. The Holy Prophet (may peace be upon him)
has warned the Muslims against indulging in forward transactions which means selling goods before obtaining their possession." Whoever buys cereals shall not tell them until he has obtained their
possession," says the Holy Prophet (may peace be upon him). According to Ibn 'Abbas, what applies to
cereals also applies to other categories of goods. On another occasion the Holy Prophet (may peace
be upon him) has said:" Bargain not about that which is not with you."
Goods to be bought in the open market. Goods and commodities for sale should go into the open
market, and the seller or his agents must be aware of the state of the market before proposals are
made for the purchase by the buyers. The seller should not be taken unawares lest the buyers should
take undue advantage of his ignorance of the conditions and prices prevailing in the market.
No trade and traffic in things, the use of which is prohibited by Islam. A Muslim can trade in those
goods and commodities only the use of which has been declared to be Halal (lawful). There can be
no trade and traffic in things the use of which is proliibited by Islam. For example, there can be no
trade in wine, swine, dead bodies of animals and idols. A devout Muslim merchant would not even
traffic in thin and transparent stuff for ladies because the use of such stuff by ladies is unlawful. One
cannot sell the carcass of an animal. He can, however, flay its skin which can be used for making
shoes and which can therefore, be sold, but not the flesh of the dead animal. What is true of the usable skin of animals is also true of the tusks of an elephant.
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Transactions similar (in nature) to gambling. The Arabic equivalent to gambling is Maisir which
literarily means" getting something too easily"," getting a profit without working for it". The literal
meaning of the term explains the principle on account of which gambling is prohibited in Islam. Any
monetary gain which cornes too easily, so much so that one does not have to work for it, is unlawful.
The most familiar form of gambling amang the Arabs in the days of the Holy Prophet (may peace
be upon him) was gambling by casting of lots by means of arrows drawn from a bag. Some were
blank and those who drew them got nothing. Others indicated prizes-big or small ones. Whether
one got anything or nothing depended on pure luck. unless there was fraud on the part of someone
concerned. The principle on which objection to gambling is based is that you gain what you have not
earned, or lose on a mere chance. Dice, lottery, prize bonds and betting on horse races are to be held
within the definition of gambling.
Munabadha and Mulamasa. Islam recognises barter trade subject to the injunctions of the Qur'an
and the Sunnah. In fact, Islam has closed all doors of dishonesty and deceit in business dealings. It
has prohibited all forms of transactions which admit of fraud in the least degree. It has impressed on
the traders that defective and worthless goods should not be given in exchange for good ones, and if
there is a defect in the goods sold it must be pointed out and made manifest to the purchaser. The
Messenger of Allah (may peace be upon him) said:" The buyer and the seller have the option of cancelling the contract as long as they have not separated; then. if they both speak the truth and make
manifest, their transaction shall be blessed, and it they conceal and tell lies, the blessing of their transaction shall be obliterated".
Besides issuing the instructions which govern all forms of trade, particularly barter trade, Islam
has banned two forms of sale contract that were prevalent before Islam. These were Munabadha and
Mulamasa. In neither of these was the purchaser offered an opportunity to examine the thing
purchased. Munabadha means that the seller should throw the cloth to the buyer before he has carefully examined it. The very act of throwing the cloth will mean that the bargain has been struck.
Mulamasa means touching the cloth without examining it, ie. the buyer was just supposed to touch
the cloth to strike the bargain. Both these forms of transaction were prohibited because in either case
the purchaser got no opportunity to examine the things sold to him, and the bargain was likely to
prove unduly disadvantageous to one side.
In fact, Islam demanlds that goods and commodities for we should go to the open market and the
seller or his agents must be aware of the state of the market before proposals are made for the
purchase of goods or communities in bulk. He should not be taken unawares lest advantage be taken
of his ignorance of the state of the market, and the prevailing prices. All this is ver clearly laid down
by the Prophet (may peace he upon him).
As mentioned above, Islam tries to be fair to both parties to a transaction. Any step on the part of
one, that is advantageous to him and disadvantageous to the other, is not permissible. The seller is
expected to make the defects (if any) in the goods manifest to the buyer, nor is the buyer expected to
take undue advantage of the ignorance of the seller.
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Mozabana. It is the exchange of fresh fruits for dry ones in a way that the quantity of the dry fruit
is actually measured and fixed, but the quantity of the fresh fruit to be given in exchange is guessed
while it is still on the trees (Mishkat, 2710). The Holy Prophet (may peace be upon him) has forbidden this exchange because the quantity of the fruit on the trees cannot be definitely Determined and
the transaction is just a leap into the dark.
Mu'awama. It consists in selling the fruit on the trees for a period of one, two or three years even
before it has made its appearance. It is prohibited because like Muzabana it is also a leap into the
dark. Such transactions may result in bitterness and frustration.
Bai' al-Gharar. It is to sell a thing which one doesn't have in one's possession, nor expects to bring
it under one's control, e g. fish in the river, or birds in the air. Possession is one of the basic conditions of a sale. One cannot sell a thing which is not in one's possession.
Bai' al-'Uryan. It is getting a thing against a nominal advance on the condition that if the bargain
is struck, the advance will be adjusted and if the bargain is cancelled, the seller will riot return the
advance. The advance being nominal, the buyer has practically no liability. He will abide by the contract if he finds it advantageous to him and will withdraw himself from it otherwise.
Bai' al-Mudtar. It is to buy a thing forcibly or to purchase a thing when its owner is compelled
under stress of want to dispose it of. Instead of purchasing the thing, and taking undue advantage of
the seller's helplessness, one should help him. Bai' alal-Bai' (sale over and above the sale of another).
When one person has sold goods to another, a third Person should not upset the bargain trying to
sell his own goods to the latter, offering them at lower rates or pointing out the defect in the goods
already sold to him by the former." A Muslim should not purchase in opposition to his brother, nor
should he send a marriage proposal over and above the proposal of another."
Bai' al-Hast (i. e. sale by means of pebbles). The purchaser will tell the seller that when he will
throw a pebble on his goods, the sale contract will be confirmed or the seller tell the purchaser that
on whatever thing a pebble thrown by him falls will be sold to him. Sale contract is a serious matter
and it should not be accomplished by such hit-and-miss methods like throwing the pebbles on the
goods. A sale completed in this way may lead to injustice and hardship to one side and is consequently prohibited.
Sale of unripe fruit and unripe corn. The Holy Prophet (may peace be upon him), according to Hadrat Anas (Allah be pleased with him), has prohibited the sale of grapes before they become dark and
that of the corn before it ripens. Similarly, he has forbidden the sale of raw dates. The fruit of the
date palms should not be sold until it becomes red or yellow.
Here is a brief account of the sale transactions prohibited by Islam. If one ponders over these
forms of transaction described above and described in greater detail in" Kitab al-Buyu," one can arrive at the following conclusions:
Islam insists upon absolute justice and fairplay in business dealings.
905 / 1800
SAHIH MUSLIM
According to Islam, a person who sacrifices his faith, and loses the good pleasure of his Lord to
make a monetary gain has not made a good bargain. A Muslim will not go in for such a bad bargain.
A Muslim merchant is not a worshipper of the Mammon with an inordinate love for money. He prizes faith, piety and righteousness above all.
Islam does not believe in the view that all is fair in business and that every kind of cleverness and
deceit is justifiable in business transactions. Islam regards business or commerce as an economic activity to be carried on in a spirit of humanity. tarianism and justice. It does not approve of the cutthroat competition. Indeed, the very concept is un-Islamic.
Islam expects the buyer and the seller to look upon each other as Muslim brethren or fellow human beings, each trying to go all his way to help and serve the other. It the seller happens to overcharge the buyer, he, instead of feeling proud of his cleverness in doing so, should somehow compensate him for the excessive payment received.
All bargains that are clenched without giving the purchaser a fair chance of examining the things
are prohibited because this amounts to denying him a right that was his due.
Forcible transactions or transactions in which the buyer takes undue. advantage of the helplessness or misery of the seller are also discouraged.
Islam has prohibited traffic in wine, swine, dead bodies of animals and other goods the use of
which has been declared to be Haram (unlawful).
It has also forbidden trading in things that have a debasing or vitiating influence on the Muslim
society.
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907 / 1800
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909 / 1800
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911 / 1800
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912 / 1800
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913 / 1800
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Chapter 10: Both the buyers and the sellers have the
option to withdraw the transaction before leaving
the meeting (where the bargain is struck)
Book 010, Number 3656:
Ibn 'Umar (Allah be pleased with them) reported Allah's Messenger (may peace be upon him) as
saying: Both parties in a business transaction have the right to annul it so long as they have not separated; except in transactions which have been made subject to the right of parties to annul them.
915 / 1800
SAHIH MUSLIM
right (to annul the transaction) But if one gives the other the option, the transaction is made on this
condition (i. e. one has the right to annul the transaction), it becomes binding. And if they are separated after they have made the bargain and none of them annulled it, even then the transaction is
binding.
Chapter 11: Truthfulness in transaction and description (of the defect in the commodity)
Book 010, Number 3661:
Hakim b. Hazim (Allah be pleased with him) reported Allah's Messenger (may peace be upon him)
as saying: Both parties in a business transaction have the right to annul it so long as they have not
separated; and if they speak the truth and make everything clear they will be blessed in their transaction; but if they tell a lie and conceal anything the blessing on their transaction will be blotted
out.
916 / 1800
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918 / 1800
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922 / 1800
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re. Muzabana implies that date-palm should be sold for dry dates by measuring them with wisqs,
and al-Mukhabara is (a share), maybe one-third or one-fourth (in produce) or something like it.
Zaid (one of the narrators) said to Ata' b. Abu Rabah (the other narrator): Did You bear Jabir b. Abdullah (Allah be pleased with them) making a mention of it that he had heard it directly from Allah's
Messenger (may peace be upon him)? He said: Yes.
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926 / 1800
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927 / 1800
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928 / 1800
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929 / 1800
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930 / 1800
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not prohibit it altogether, but said: Lending of land by one among you to his brother is better for him
than getting a specified amount of produce from it.
933 / 1800
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934 / 1800
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935 / 1800
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meant by" mellow"? He said: It implies that these became red. He said: When Allah hinders the growth of fruits, (then) what for the wealth of your brother would become permissible for you?
937 / 1800
SAHIH MUSLIM
Chapter 26: If the buyer becomes insolvent and the seller finds the commodity sold to the buyer intact, he
can take it back
Book 010, Number 3782:
Abu Huraira (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as
saying: He who found his property intact with a person (who bought it but who later on) became insolvent (or a person who became insolvent), he (the seller) is entitled to get it more than anyone else.
'
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SAHIH MUSLIM
vant. Abu Mas'ud (Allah be pleased with him) said: This is what I heard Allah's Messenger (may peace be upon him) as saying.
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941 / 1800
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942 / 1800
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Chapter 31: Command of killing dogs and then its abrogation, and prohibition of keeping them but for
hunting and protection of lands or cattle or like
that
943 / 1800
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944 / 1800
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945 / 1800
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of the narrators) said: Did you hear it from Allah's Messenger (may peace be upon him)? He said:
Yes. by the Lord of this mosque.
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949 / 1800
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his company? Thereupon, Ubida b. Samit stood up and repeated that narration, and then said: We
will definitely narrate what we heard from Allah's Messenger (may peace be upon him) though it
may be unpleasant to Mu'awiya (or he said: Even if it is against his will). I do not mind if I do not remain in his troop in the dark night. Hammad said this or something like this.
952 / 1800
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953 / 1800
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SAHIH MUSLIM
lah's Messenger (may peace be upon him) as saying: He who believes in Allah and the Hereafter
should not take but equal for equal.
SAHIH MUSLIM
ty) as food for Allah's Apostle (may peace be upon him), whereupon Allah's Messenger (may peace be
upon him) said: Woe! it is in fact usury; therefore, don't do that. But when you intend to buy dates (of
superior quality), sell (the inferior quality) in a separate bargain and then buy (the superior quality).
And in the hadith transmitted by Ibn Sahl there is no mention of" whereupon".
SAHIH MUSLIM
Sa'id al-Khudri (Allah be pleased with him) and asked him about this exchange, and he said: Whatever is addition is an' interest. I refused to accept it on account of their statement (statement of Ibn
'Abbas and Ibn 'Umar). He said: I am not narrating to you except what I heard from Allah's Messenger (may peace be upon him). There came to him the owner of a date-palm with one sa' of fine dates,
and the dates of Allah's Apostle (may peace be upon him) were of that colour. Allah's Apostle (may
peace be upon him) said to him: Where did you get these dates? I went with two sa's of (inferior dates) and bought one sa' of (these fine dates), for that is the prevailing price (of inferior dates) in the
market and that is the price (of the fine quality of dates in the market), whereupon Allah's Messenger
(may peace be upon him) said: Woe be upon you! You have dealt in interest, when you decide to do
it (i. e. exchange superior quality of dates for inferior quality) ; so you should sell your dates for another commodity (or currency) and then with the help of that commodity buy the dates you like. Abu
Sa'ad said: When dates are exchanged for dates (with different qualities) there is the possibility (of
the element of) interest (creeping into that) or when gold is exchanged for gold having different
qualities. I subsequently came to Ibn 'Umar and he forbade me (to do it), but I did not come to Ibn
'Abbas; (Allah be pleased with them). He (the narrator) said: Abu as-Sahba' narrated to me: He asked
Ibn Abbas (Allah be pleased with them) in Mecca, and he too disapproved of it.
SAHIH MUSLIM
Chapter 41: Accepting that which is lawful and abandoning that which is doubtful
Book 010, Number 3882:
Nu'man b. Bashir (Allah be pleased with him) reported: I heard Allah's Messenger (may peace be
upon himn) as having said this (and Nu'man) pointed towards his ears with his fingers): What is lawful is evident and what is unlawful is evident, and in between them are the things doubtful which
many people do not know. So 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 animals round a preserve will soon pasture them in it. Beware, every king
has a preserve, and the things God his declaced unlawful are His preserves. Beware, in the body the958 / 1800
SAHIH MUSLIM
re is a piece of flesh; if it is sound, the whole body is sound and if it is corrupt the whole body is corrupt, and hearken it is the heart.
959 / 1800
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963 / 1800
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until he is permitted by his partner. If he (the partner) agrees, he should go in for that, and if he disapproves of that, he should abandon (the idea of selling it).
966 / 1800
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967 / 1800
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968 / 1800
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BOOK 11:THE BOOK PERTAINING
TO THE RULES OF INHERITANCE
(KITAB AL-FARAI`D)
969 / 1800
SAHIH MUSLIM
Introduction
Inheritance is the entry of living persons into possession of dead persons' property and exists in
some form wherever the institution of private property is recognised as the basis of the social and
economic system. The actual forms of inheritance and the laws governing it, however, differ according to the ideals of different societies.
The law of inheritance in Islam is based upon five main considerations:
To break up the concentration of wealth in individuals and spread it out in society.
To respect the property right of ownership of an individual earned through honest means.
To hammer in the consciousness of man the fact that man is not the absolute master of wealth he
produces but he is its trustee and is not, therefore, authorised to pass it on to others as he likes.
To consolidate the family system which is the social unit of an Islamic society.
To give incentive to work and encourage economic activity as sanctioned by Islam.
In the pre-Islamic world and even in modern societies the law of inheritance has so many evils in
it, which may be summed up in the following points:
Women had been completely denied the share of inheritance. They were rather regarded as part
of the property of the deceased and, therefore, their right to property by inheritance was out of question.
In pre-Islamic Arabia and other countries where there had been tribal societies not only women
were deprived of the right of inheritance but even weak and sick persons and minor children were
given no share in it, as the common principle of inheritance was that he alone is entitled to inherit
who wields the sword.
Then in certain societies there had been existing the law of primogeniture and it exists even today
in some of the so-called civilised parts of the world which entitles only the eldest son to inherit the
whole of the father's property or to get the lion's share.
Islam introduced so many reforms in the laws of inheritance which can be succinctly summed up
as follows.
It defined and determined in clear-cut terms the share of each inheritor and imposed limits on the
right of the property-owner to dispose of his property according to his whim and caprice.
It made the female, who had been prevously thought a chattel, the co-sharer with the male and
thus not only restored her dignity, but safeguarded her social and economic rights.
It laid the rules for the break-up of the concentrated wealth in the society and helped in its proper
and equitable distribution amongst a large number of persons.
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It gave a death-blow to the law of primogeniture and thus provided the democratic basis for the
division of the property of the deceased.
The above are some of the distinguishing features of the Islamic law of inheritance. While laying
down the rules for the distribution of the estate of the deceased, the first principle to be observed is
that the property both movable and immovable can be distributed after meeting the following obligations:
funeral expenses;
clearing off the debts incurred by the deceased;
payment of bequest, if any, to the extent of one-third of the total assets. It may be remembered that
the Mahr of the wife, if it had not been paid, is included in the debt. Moreover, it is not lawful to
make a bequest in favour of a person who is entitled to a share in the inheritance.
Four persons cannot get inheritance:
(a) a fugitive slave who has fled away from his master,
(b) one who has murdered one's predecessor intentionally or unintentionaly
(c) one who professes a religion other than Islam,
(d) one living in Dar-ul-Harb cannot inherit the property of one living in Dar-ul-Islam and vice
versa.
According to Islam, the heirs have been divided into three classes.
(A) Dhaw-u'l-Fara'id are those persons who have a right to definite shares in assets left by the deceased. These sharers are twelve in number; four males: father, grandfather, uterine brothers and
husband; and eight females: wife, single daughter, son's daughter, mother, grandmother, full sister,
consanguine sister, uterine sister.
Father's share is one-sixth when the deceased leaves a son or a son's son, but if the deceased is not
survived by a son or grandson his father will, in addition to this share (one-sixth), also get a share of
being 'Asaba.
The grandfather's share is like that of father's share but in three conditions:
According to Imam Bukhiri and Imam Muslim, the presence of father deprives even the brothers
of their share in the inheritance. but this is not the case with the grandfather. Imam Abu Hanifa is of
the opinion that the presence of grandfather deprives the brother of his share in the inheritance.
If the father of the deceased is alive, then the share of the mother is of what is left from the share
of the wife of the deceased. The presence of grandfather does not reduce the share of the mother of
the deceased.
The grandmother of the deceased has no share in the presence of the father of the deceased but
she has a share in the presence of the grandfather.
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The third set of sharers are uterine brothers and sisters. They are entitled to one-sixth if their
number is one, and one-third if they are more than one.
The husband's share is one-half of the property of the deceased wife if she has no children, but in
case of children it is one-fourth.
The wife is entitled to one-fourth if the husband dies childless; otherwise it is one-eighth.
Real daughter: one-half when alone, and two-thirds if more than one. If the deceased is survived
by a male child also. the daughters are then treated as Asaba and the male child would get double of
what falls to the lot of daughters. The granddaughters stand on the same level as daughters. But in
case the deceased is survived by one real daughter and one or more than one granddaughter they
would get one-sixth. The granddaughter is not entitled to any share if the deceased is survived by a
son, but if he is survived by grandsons and granddaughters, they would be treated as 'Asaba and the
male grandchild would get double of what goes to the female grandchild.
Full sister gets one-half if she is alone, and two-thirds if they are more than one.
Consanguine sister is entitled to one-half if one, and two thirds if more.
Mother is entitled to one-sixth when she has a child or grandchild, and in case of being childless
she gets one-third of the share.
If the deceased is survived either by paternal grandmother or maternal grand- mother or even by
both, they are entitled to one-sixth. The grandmother (maternal) is deprived of her share if the mother of the deceased is alive; and if father is alive the paternal grandmother is deprived of this share.
(B) When the heirs of the first group have received the respective shares, the residue of the assets
falls to the share of those relatives who are called Asaba which, according to the Shari'ah, implies
those relatives in whose line of relationship no female enters. This is the second group of inheritors.
There is no fixed share of the 'Asabat. If the deceased is not survived by any Dhaw-u'l-Fara'id, the
whole of the property falls to their share; and If Dhaw-u'I. Fara'id are there to get their due share,
the residue will be taken by the Asabat. The following are the 'Asabat:
Son: He is the first to get the residue in order of succession. The daughters are entitled to half of
the share as given to the son. The grandsons are not entitled to any share in the presence of the son.
If the son is not living, then the grandson is entitled to a share in the inheritance. If there are more
than one son, the inheritance will be distributed equally amongst them.
The father, grandfather and the great-grandfather are included in the category of Dhaw-u'l-Fara'id. If, however, the deceased is not survived by category of a son, grandson of great-grandson,
then the father will fall under the category of 'Asaba, and, in the absence of the father, the grandfather assumes that position.
If the deceased is not survived by son, or grandson or father or grandfather, i. e. none amongst the
'Asabat, then the brother, and in the absence of brother his son, and in the absence of son, his grand972 / 1800
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son will be entitled to share in the inheritance as 'Asaba and the female would also join them in share claiming half of the share as compared with male.
If unfortunately the deceased is survived by none of the above-mentioned relatives amongst the
'Asabat, then consanguine brother will be entitled to share in the inheritance and he will be preferred to full brother's son.
Then comes the turn of full paternal uncle.
(C) The last category of inheritors are known ad Dhaw-u'l Arham, i. e. relations connected
through females, but it is in extremely rare cases that they get any share in the inheritance. The following relatives come under this category.
The son of the daughter and daughter of the daughter.
The son of the daughter of the son, and daughter of the daughter of the son and their children.
Maternal grandfather, maternal grandfather of the father, the grandfather of the mother, maternal grandfather of the mother, the grandmother of the mother, the children of the sisters, the sisters
of the father and those of the mother, etc.
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Chapter 2: The law of inheritance in regard to al-Kalala (the person who dies leaving no child or parent)
Book 011, Number 3932:
Jabir b. 'Abdullah (Allah be pleased with them) reported: I fell sick and there came to me on foot
Allah's Messenger (may peace be upon him) and Abu Bakr for inquiring after my health. I fainted.
He (the Holy Prophet) performed ablution and then sprinkled over me the water of his ablution. I felt
some relief and said: Allah's Messenger, how should I decide about my property? He said nothing to
me in response until this verse pertaining to the law of inheritance was revealed:" They ask you for a
decision; say: Allah gives you a decision concerning the person who has neither parents nor children" (iv. 177).
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976 / 1800
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BOOK 12: THE BOOK OF GIFTS
(KITAB AL-HIBAT)
978 / 1800
SAHIH MUSLIM
Introduction
A Hiba is defined as the transfer of the possession of property, movable and immovable, from one
person to the other willingly and without any reward. The one who makes this transfer is known as
donor (Wahib), and the thing transferred is known as Mauhubah, and the one who is donated is
known as Mauhub lahu (donee). The other words used in the language of the Shar'i'ah are Nihla or
'Atiyya.
The act of Hiba is not complete unless the donor surrenders the possession of the thing donated.
Moreover, the declaration of donation should be in clear terms without any ambiguity (around
them). This act of donation is based on the following hadith of the Holy Prophet (may peace be upon
him):" Give presents to one another for this would increase your mutual love." This not only implies
the legality of gifts, but the exhortation to give these to one another. There is perfect agreement
amongst all the jurists that Hiba is valid in Islam.
The act of donation can be made verbally or in writing by any person capable of making a contract. A gift by a person involved in debt is invalid, and gift in death illness cannot take effect beyond
one-third of the assets of the deceased after defraying all necessary expenses. The donation can be
made to a living person and not to one who is dead.
The Shari'ah imposes certain restrictions on the property which is to be donated. In the first place,
the property must be in existence at the time when the gift is given; hence the gift of oil in the sesame or of butter in the milk would not be valid. The property once given as a gift cannot be revoked
except in some extraordinary circumstances. The father is entitled to get back the donation given by
him from his children if be finds it contrary to the laws and spirit of the Shari'ah. The right to revoke
a gift is called Raj'. This act of revocation can be done with the decree of a competent court.
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981 / 1800
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Umra) lay down any condition or make any exception. Abu Salama said: For he conferred a grant
and as such it becomes heritage. and the right of inheritance abrogated his condition.
985 / 1800
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truth. Then Tariq gave a decree and, as a result thereof, it is to this day that the garden belongs to descendants of one who was conferred upon the life grant.
986 / 1800
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SAHIH MUSLIM
BOOK 13: THE BOOK OF
BEQUESTS (KITAB AL-WASIYYA)
987 / 1800
SAHIH MUSLIM
Introduction
A bequest (Wasiyya) or will is defined as a transfer to come into operation after the testator's
death. The testator is called Musi, and the legatee or devisee is called Musa lahu, and the executor is
called Wasi. It is a spiritual testament of a man enabling him to make up his shortcomings in the
worldly life and securing rewards in the Hereafter.
According to the Shar'iah, one is entitled to make a will for one-third of one's property and not
beyond that so that the rights of the legal heirs are not adversely affected.
" Again, the principle on which the legality of a testamentary disposition is based being in defeance pro tanto of the rights of heirs generally the law requires that such disposition should be for the
benefit of non-heirs alone.
" A further reason why a bequest in favour of an heir is not allowed is that it would amount to giving preference to some heirs over others, thus defeating the spirit of the law which has fixed the
portion of each in the inheritance and causing disputes among persons related to one another. If the
other heirs consent to a bequest to one of them or to a bequest of more than one-third of the estate,
the above reasons no longer hold good and the bequest as made will be valid" (Abdur Rahim, The
Principles of Muhammadan jurisprudence, pp. 311-2).
It is, however, preferable and most advisable not to will away the property if the legal heirs are
poor, because it manifests benevolence to the heirs who have superior claim to it from the relations
in which they stand.
Another principle which is observed in case of bequest is that the proprietary right of a legatee in
a bequest is establislied if he accepts it.
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989 / 1800
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well off (or he said: prospreous) is better than to leave them (poor and) begging from people. He (the
Holy Prophet) pointed this with his hands.
991 / 1800
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Chapter 5: Waqf
Book 013, Number 4006:
Ibn Umar reported: Umar acquired a land at Khaibar. He came to Allah's Apostle (may peace be
upon him) and sought his advice in regard to it. He said: Allah's Messenger, I have acquired land in
Khaibar. I have never acquired property more valuable for me than this, so what do you command
me to do with it? Thereupon he (Allah's Apostle) said: If you like, you may keep the corpus intact and
give its produce as Sadaqa. So 'Umar gave it as Sadaqa declaring that property must not be sold or
inherited or given away as gift. And Umar devoted it to the poor, to the nearest kin, and to the emancipation of slaves, aired in the way of Allah and guests. There is no sin for one, who administers it if
he eats something from it in a reasonable manner, or if he feeds his friends and does not hoard up
goods (for himself). He (the narrator) said: I narrated this hadith to Muhammad, but as I reached the
(words)" without hoarding (for himself) out of it." he (Muhammad' said:" without storing the property with a view to becoming rich." Ibn 'Aun said: He who read this book (pertaining to Waqf) informed me that in it (the words are)" without storing the property with a view to becoming rich."
992 / 1800
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said: Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a
heavy loss, that, due to their dispute and noise. Allah's Messenger (may peace be upon him) could not
write (or dictate) the document for them.
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SAHIH MUSLIM
BOOK 14: THE BOOK OF VOWS
(KITAB AL-NADHR)
996 / 1800
SAHIH MUSLIM
Chapter 1:
Book 014, Number 4017:
Ibn Abbas reported that Sa'd b. Ubida asked Allah's Messenger (may peace be upon him) for a decision about a vow taken by his mother who had died before fulfilling it. Allah's Messenger (may peace be upon him) said: Fulfil it on her behalf.
997 / 1800
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SAHIH MUSLIM
satisfy) your want. He was then ransomed for two persons (who had been taken prisoner by Thaqif).
He (the narrator) said: A woman of the Ansar had been taken prisoner and also al-Adbi' was caught.
The woman had been tied with ropes. The people were giving rest to their animals before their houses. She escaped one night from the bondage and came to the camels. As she drew near the camels,
they fretted and fumed and so she left them until she came to al-, Adbi'. It did not fret and fume; it
was docile She rode upon its back and drove it away and she went off. When they (the enemies of Islam) were warned of this, they went in search of it, but it (the she-camel) exhausted them. She (the
woman) took vow for Allah, that in case He would save her through it, she would offer that as a sacrifice. As she reached Medina, the people saw her and they said: Here is al-Adbi, the she-camel of
Allah's Messanger (may peace be upon him). She (the woman) said that she had taken a vow that if
Allah would save her on its back, she would sacrifice it. They (the Prophet's Companions) came to
Allah's Messenger (may peace be upon him) and made a mention of that to him, whereupon he said:
Hallowed be Allah, how ill she rewarded it that she took vow to Allah that if He saves her on its back,
she would sacrifice it! There is no fulfilment of the vow in an act of disobedience, nor in an act over
which a person has no control. In the version of Ibn Hujr (the words are):" There is no vow in disobedience to Allah."
SAHIH MUSLIM
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SAHIH MUSLIM
BOOK 15: THE BOOK OF OATHS
(KITAB AL-AIMAN)
1001 / 1800
SAHIH MUSLIM
1002 / 1800
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1003 / 1800
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SAHIH MUSLIM
be upon him) booty of camels. He called us and commanded that we should be given five white
humped camels. As we were about to go back, some of us said to the other: As we made Allah's Messenger (may peace be upon him) forget oath, there would be no blessing for us (in his gift). We went
back to him and said: Allah's Messenger, we came to you to provide us with riding animals and you
took an oath that you would never equip us with mounts and then you have provided us with the riding beasts Allali's Messenger, have you forgotten? Thereupon he said: I swear by Allah that if Allah
so wills, I shall not swear an oath, and then consider something else to be better than it without making atonement for my oath and doing the thing that is better. So you go; Allah, the Exalted and Glorious, has given you riding animals.
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reupon he said: Then employ her and when you can afford to dispense with her services, then set her
free.
1012 / 1800
SAHIH MUSLIM
1013 / 1800
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peace be upon him) said: You are a person who has (remnants of) Ignorance in him. Your slaves are
brothers of yours. Allah has placed them in your hand, and he who has his brother under him, he
should feed him with what he eats, and dress him with what he dresses himself, and do not burden
them beyond their capacities, and if you burden them, (beyond their capacities), then help them.
SAHIH MUSLIM
SAHIH MUSLIM
assessed from his wealth, neither less nor more, and he (the slave) would be emancipated if he (the
partner) would be solvent enough (to forgo the amount of his share).
1017 / 1800
SAHIH MUSLIM
1018 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING
TO THE OATH, FOR ESTABLISHING
THE
RESPONSIBILITY OF MURDERS,
FIGHTING, REQUITAL AND
1019 / 1800
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BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
Chapter 1: Al-Oasamah
Book 016, Number 4119:
Sahl b. Abu Hathma and Rafi' b. Khadij reported that 'Abdullah b. Sahl b. Zaid and Muhayyisa b.
Mas'ud b. Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found
'Abdullah b. Sahl having been killed. He buried him, and then came to Allah's Messenger (may peace
be upon him). They were Huwayyisa b. Mas'ud and 'Abd al-Rahman b. Sahl, and he (the latter one)
was the youngest of the people (those three who had come to seek an interview with the Holy Prophet) began to talk before his Companions (had spoken). Thereupon Allah's Messenger (may peace
be upon him) said: The eldest one (eldest in regard to age should speak). So he kept quiet, and his
companions (Muhayyisa and Huwayyisa) began to speak, and he ('Abd al Rahman) spoke along with
them and they narrated to Allah's Messenger (may peace be upon him) the murder of 'Abdullah b.
Sahl. Thereupon he said to them: Are you prepared to take fifty oaths so that you may be entitled (to
blood-wit) of your companion (or your man who has murdered)? They said: How can we take an
oath on a matter which we have not witnessed? He (the Holy Prophet) said: Then the Jews will exonerate themselves by fifty oaths. They said: How can we accept the oaths of people who are unbelievers? When Allah's Messenger (may peace be upon him) saw that, he himself paid his blood-wit.
1020 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
(may peace be him) did not approve of his blood go waste. He paid blood-wit of one hundred camels
of Sadaqa.
1022 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
1023 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
were pierced, and they were thrown on the stony ground. They were asking for water, but they were
not given water."
1024 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
1025 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
1026 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
want retaliation, then the only way out is) that you put your hand in his mouth (allow him) to bite
that and then draw it away.
1027 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
said: Verily there are amongst the servants of Allah (such pious persons) who, if they take oath of Allah, He honours it.
1028 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
His Messenger know best. He (the Holy Prophety remained silent until we thought that he would
give it another name. He (the Holy Prophet) said: Is it not the Balda (the city of Mecca)? We said: Yes.
He said: What day is this? We said: Allah and His Messenger know best. He (the Holy Prophet) remained silent until we thought that he would give it another name. He said: Is it not the Day of Sacrifice? We said: Allah's Messenger. yes. Thereupon he said: Your blood, your property (Muhammad,
one of the narrators, said: I think, he also said this) and your honour are sacred to you like the sacredness of this day of yours, in this city of yours, and in this month of yours. You will soon meet
your Lord and He will ask you about your deeds. So do not turn after me unbelievers (or misguided),
some of you striking the necks of the others. Behold I let him who is present convey to him who is
absent, for many a one whom a message is conveyed has a more retentive memory than one who
hears. He again said: Behold! have I not delivered (the message) to you? This hadith has been narrated through another chain of transmitters, but with a slight variation of words.
1030 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
Nahr (Sacrifice) and said: What day is this? And the rest of the hadith is the same except that he did
not make mention of" your honour," and also did not make mention of this: He then turned his attention towards two rams and what follows, and in a hadith (the words pertaining to sacred- ness are
recorded in this way):" Like the sacredness of this day of yours, in this month of yours, in this city of
yours to the day when you will meet your Lord. Behold, have I not conveyed (the Message of God)?
They said: Yes. He said: O Allah, bear witness."
1031 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
the essentiality of blood-wit in case of unintentional murder and in case of the quasi-intentional
murder
1032 / 1800
SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
unborn child is a male or a female slave of the best quality, and he also decided that the diyat of the
woman is to be paid by her relative on the father's side, and he (the Holy Prophet) made her sons and
those who were with them her heirs. Hamal b. al-Nabigha al-Hudhali said: Messenger of Allah, why
should I play blood-wit for one who neither drank, nor ate, nor spoke, nor made any noise; it is like
a nonentity (it is, therefore, not justifiable to demand blood-wit for it). Thereupon Allah's Messenger
(may peace be upon him) said: He seems to be one of the brothers of soothsavers on account of the
rhymed speech which he has composed.
1033 / 1800
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BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
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SAHIH MUSLIM
BOOK 16: THE BOOK PERTAINING TO THE OATH, FOR ESTABLISHING THE RESPONSIBILITY OF MURDERS, FIGHTING, REQUITAL
AND
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING
TO PUNISHMENTS PRESCRIBED BY
ISLAM (KITAB AL-HUDUD)
1035 / 1800
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BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
Introduction
The penal laws of Islam are called Hudud in the Hadith and Fiqh. This word is the plural of Hadd,
which means prevention, hindrance, restraint, prohibition, and hence a restrictive ordinance or statute of God, respecting things lawful and unlawful.
Punishments are divided into two classes, one of which is called Hadd and the other Ta'zir. The
Hadd is a measure of punishment defined by the Qur'an and the Sunnah. In Ta'zir, the court, is allowed to use its discretion in regard to the form and measure in which such punishment is to be inflicted.
Punishments by way of Hadd are of the following forms: death by stoning, amputation of a limb or
limbs, flogging by one hundred or eighty strokes. They are prescribed respectively for the following
offences: adultery committed by married persons, theft, highway robbery, drunkenness and slander
imputing unchastity to women.
The punishments described above are the maximum punishments for the above mentioned crimes.
These can be reduced keeping in view the circumstances in which the crimes were committed, the
nature of the evidence, and the motive of the criminal with which he committed the crime.
Chapter 1: Punishment for theft and the minimum limit according to which it is imposed upon an offender
Book 017, Number 4175:
'A'isha reported that Allah's Messenger (may peace be upon him) cut off the hand of a thief for a
quarter of a dinar rid upwards.
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BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
Chapter 2: Prohibition of in rercession regarding prescribed punishment for theft and other (crimes) in
case of important persons
Book 017, Number 4187:
'A'isha reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said: Who will speak to Allah's Messenger (may peace be upon him) about her?
They said: Who dare it, but Usama, the loved one of Allah's Messenger (may peace be upon him)? So
Usama spoke to him. Thereupon Allah's Messenger (may peace be upon him) said: Do you intercede
regarding one of the punishments prescribed by Allah? He then stood up and addressed (people)
saying: O people, those who have gone before you were destroyed, because if any one of high rank
committed theft amongst them, they spared him; and it anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to
steal, I would have her hand cut off. In the hadith transmitted on the authority of Ibn Rumh (the
words are):" Verily those before you perished."
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
that woman who had committed theft, and her hand was cut off. 'A'isha (further) said: Hers was a
good respentance, and she later on married and used to come to me after that, and I conveyed her
needs (and problems) to Allah's Messenger (may peace be upon him).
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
death). And in case of unmarried persons, (the punishment) is one hundred lashes and exile for one
year.
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
and stone him. Ibn Shihab (one of the narrators) said: One who had heard Jabir b. 'Abdullah saying
this informed me thus: I was one of those who stoned him. We stoned him at the place of prayer (either that of 'Id or a funeral). When the stones hurt him, he ran away. We caught him in the Harra
and stoned him (to death). This hadith has been narrated through another chain of transmitters.
1041 / 1800
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1042 / 1800
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
the following day, he (Ma'iz) again came to him and said: Allah's Messenger, I have committed adultery. Allah's Messenger (may peace be upon him) turned him away for the second time, and sent him
to his people saying: Do you know if there is anything wrong with his mind. They denied of any such
thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma'iz) came for the third time, and he (the Holy Prophet) sent him as he had done before. He
asked about him and they informed him that there was nothing wrong with him or with his mind.
When it was the fourth time, a ditch was dug for him and he (the Holy Prophet) pronounced judgment about him and he wis stoned. He (the narrator) said: There came to him (the Holy Prophet) a
woman from Ghamid and said: Allah's Messenger, I have committed adultery, so purify me. He (the
Holy Prophet) turned her away. On the following day she said: Allah's Messenger, Why do you turn
me away? Perhaps, you turn me away as you turned away Ma'iz. By Allah, I have become pregnant.
He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was
delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given
birth to. He said: Go away and suckle him until you wean him. When she had weaned him, she came
to him (the Holy Prophet) with the child who was holding a piece of bread in his hand. She said: Allah's Apostle, here is he as I have weaned him and he eats food. He (the Holy Prophet) entrusted the
child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her
chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone
which he flung at her head and there spurted blood on the face of Khalid and so he abused her. Allah's Apostle (may peace be upon him) heard his (Khalid's) curse that he had huried upon her. Thereupon he (the Holy Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made
such a repentance that even if a wrongful tax-collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
dullah b. 'Umar said: I was one of those who stoned them, and I saw him (the Jew) protecting her
(the Jewess) with his body.
1046 / 1800
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
Chapter 7: The prescribed punishment should be deferred in case of one who is in a state of parturition
Book 017, Number 4224:
Abd al-Rahman reported that 'Ali, while delivering the address said: O people, impose the prescribed punishment upon your slaves, those who are married and those not married, for a slave-woman
belonging to Allah's Messenger (may peace be upon him) had committed adultery, and he committed
me to flog her. But she had recently given birth to a child and I was afraid that if I flogged her I
might kill her. So I mentioned that to Allah's Apostle (may peace be upon him) and he said: You have
done well.
1048 / 1800
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BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
1050 / 1800
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
1051 / 1800
SAHIH MUSLIM
BOOK 17: THE BOOK PERTAINING TO PUNISHMENTS PRESCRIBED BY ISLAM (KITAB AL-HUDUD)
SAHIH MUSLIM
BOOK 18: THE BOOK PERTAINING
TO JUDICIAL DECISIONS (KITAB
AL-AQDIYYA)
1052 / 1800
SAHIH MUSLIM
1053 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
household on the surface of the earth than your household about which I cherish that it be honoured
Thereupon Allah's Messenger (may peace be upon him) said. It will increase, by Him in Whose Hand
is my life. She then said: Messenger of Allah, Abu Sufyan is a niggardly person; is there any harm for
me if I spend out of that which belongs to him on our children? He said to her: No, but only that
what is reasonable.
1055 / 1800
SAHIH MUSLIM
I heard Allah's Messenger (may peace be upon him) as saying. Verily Allah disapproves three thingq
for you: irrelevant talk, wasting of wealth and persistent questioning.
SAHIH MUSLIM
gry, for I have heard Allah's Messenger (may peace be upon him) as saying: None of you should judge between two persons when he is angry.
Chapter 6: Rejecting of the wrong things and the innovations (in religion)
Book 018, Number 4266:
'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in
our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.
1057 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
1059 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
said: Preserve (in your mind) its number, its bag and its strap, and if its owner comes (then return
that to him), otherwise make use of it. So I made use of that. I (Shu'ba) met him (Salama b. Kuhail) after this in Mecca, and he said: I do not know whether he said three years or one year.
1061 / 1800
SAHIH MUSLIM
1062 / 1800
SAHIH MUSLIM
Chapter 14: It is meritorious to spend the surplus wealth for one's brother
Book 018, Number 4290:
Abu Sa'id al-Khudri reported: While we were with the Apostle of Allah (may peace be upon him)
on a journey, a person came upon his mount and began to stare on the right and on the left, (it was
at this moment) that Allah's Messenger (may peace be upon him) said: He who has an extra mount
should give that to one who has no mount for him, and he who has surplus of provisions should give
them to him who has no provisions, and he made mention of so many kinds of wealth until we were
of the opinion that none of us has any right over the surplus.
SAHIH MUSLIM
breadth) of (so much size) on which a goat could sit. We were fourteen hudnred persons. We (all)
ate until we were fully satisfied and then filled our bags with provisions. Then Allah's Apostle (may
peace be upon him) said: Is there any water for performing ablution. Then there came a man with a
small bucket containing some water. He threw it in a basin. We all fourteen hundred persons performed ablution using the water in plenty. Then there came after that eight persons and they said: Is
there any water to perform ablution? Thereupon Allah's Messenger (may peace be upon him) said:
The ablution has already been performed.
1064 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
BOOK 19: THE BOOK OF JIHAD
AND EXPEDITION (KITAB ALJIHAD WA'L-SIYAR)
1065 / 1800
SAHIH MUSLIM
BOOK 19: THE BOOK OF JIHAD AND EXPEDITION (KITAB AL-JIHAD WA'L-SIYAR)
Introduction
The word Jihad is derived from the verb jahada which means:" he exerted himself". Thus literally,
Jihad means exertion, striving; but in juridico-religious sense, it signifies the exertion of one's power
to the utmost of one's capacity in the cause of Allah. This is why the word Jihad has been used as the
antonym to the word Qu, ud (sitting) in the Holy Qur'an (iv. 95). Thus Jihad in Islam is not an act of
violence directed indiscriminately against the non-Muslims; it is the name given to an all-round
struggle which a Muslim should launch against evil in whatever form or shape it appears. Qital fi
sabilillah (fighting in the way of Allah) is only one aspect of Jihad. Even this qital in Islam is not an
act of mad brutality. It has its material and moral functions, i. e. self-preservation and the preservation of the moral order in the world. The verdict of all religious and ethical philosophies-ancient and
modern-justify war on moral grounds. When one nation is assailted by the ambitions and cupidity of
another, the doctrine of non-resistance is anti-social, as it involves non-assertion, not only of one's
own rights, but of those of others who need protection against the forces of tyranny and oppression.
A Muslim is saddled with the responsibilities to protect himself and all those who seek his protection.
He cannot afford to abandon the defenceless people, old man, women and children to privation, suffering and moral peril. Fighting in Islam, therefore, represents in Islamic Law what is known among
Western jurists as" just war".
The very first revelation in which the permission to wage war against the forces of evil sums up
the aims and objects of qital in Islam:
" Permitted'are those who are fought against, because they have been oppressed. and verily God is
more Powerful for their aid. Those who have been driven from their homes unjustly only because
they said: 'Our Lord is Allah, ' for had it not been for 'Allah's repelling someone by means of others,
cloisters and churches and mosques, wherein the name of Allah is oft-mentioned, would assuredly
have been pulled down. Verily Allah helps one who helps Him. Lo! Allah is Strong. Almighty" (xxii.
39. 41).
These verses eloquently speak of 'the fact that it is neither for the acquisition of territory nor for
the love of power and distinction that the Muslims have been permitted to raise arms against the
enemy. They were allowed to do so because their very existence had been made difficult by the highhandedness of the Meccans. The Holy Qur'an has elucidated this point in the following verse:
" And what reason have you not to fight in the way of Allah and for the oppressed among men and
women and children who say: Our Lord! take us forth from the town whereof the people are oppressors and grant us from Thee a friend and grant us from Thee a helper" (iv. 75).
1066 / 1800
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BOOK 19: THE BOOK OF JIHAD AND EXPEDITION (KITAB AL-JIHAD WA'L-SIYAR)
The war in Islam is waged with a view to securing liberty and freedom for those who are groaning
under the oppression of heartless tyrants. It is the bounden duty of the Muslims to alleviate their sufferings and create for them an atmosphere of peace and security.
Then in the succeeding verse a distinction is also drawn between two types of war: one which is
fought for the sake of Allah and the other which is waged for evil ends:
" Those who believe fight in the way of Allah and those who disbelieve fight in the way of devil. So
fight against the friends of Satan; verily weak indeed is the strategy of the devil" (iv. 76).
It has been made clear that those people who fight for self-glorification or for the exploitation of
the weak are in fact friends of the devil; wheres those who raise arms to curb tyranny and aggression, to eradicate evil from the human society, fight in the way of Allah. Mere fighting is not, therefore,
Jihad in Islam; it is the noble objective alone which makes it a sacred pursuit like devotion and prayer. It is narrated on the authority of Abu Musa Ash'ari that once a man went to the Holy Prophet
(may peace be upon him) and said: One man fights for the sake of spoils of war, the second one
fights for fame and glory and the third to display his courage and skill; which among them is the
fighter for the cause of Allah? Upon this the Holy Prophet (may peace be upon him) replied: He who
fights with the sole objective that the word of Allah should become supreme is a Mujahid in the cause of the Lord.
A Mujahid is thus a noble person who offers his life for the achievement of lofty ends. He is actuated by human considerations lifts arms not under the impulse of fury and revenge, but with will,
fore-thought, tenacity and fellow-feeling, and his conduct bears the imprint of human intellect, human sympathy and sense of justice.
The Holy Qur'an has explained this point in Sura Anfal in these words:
" O you who believe, when you meet an enemy, be firm, and remember Allah much, that you may
be successful. And obey Allah and His Apostle. And fall with no disputes, lest ye falter and your
strength fail; but be steadfast! For Allah is with those who patiently persevere. Be not as those who
came forth from their dwellings boastfully. And to be seen of men and debar (men) from the way of
Allah. And Allah encompasses what they do" (viii. 45-46).
Here the Muslims have been exhorted to observe five principles of war:
Be steadfast in the face of the enemy.
Have full reliance on the help of Allah and remember Him much.
Have the unity of purpose and solidarity of corporate life always before your eyes.
Be fully aware of the lofty purpose before you in fighting.
Don't be proud and boastful in your attitude and behaviour.
Islam has purified even war of all its cruelty and horrors and has made it a" reformative process"
to deal with evil. The Holy Qur'an bserves:
1067 / 1800
SAHIH MUSLIM
BOOK 19: THE BOOK OF JIHAD AND EXPEDITION (KITAB AL-JIHAD WA'L-SIYAR)
" And fight in the way of Allah against those who fight against you and transgress not the limits.
Verily Allah loves not the transgressors" (ii. 190).
The Holy Prophet (may peace be upon him) has given clear instructions about the behaviour of
the Muslim army. He observed:
" Set out for Jibad in the name of Allah and for the sake of Allah. Do not lay hands on the old verging on death, on women, children and babes. Do not steal anything from the booty and collect together all that falls to your lot in the battlefield and do good, for Allah loves the virtuous and the
pious."
So great is the respect for humanly feelings in Islam that even the wanton destruction of enemy's
crops or property is strictly forbidden. The righteous Caliphs followed closely the teachings of Allah
and those of His Apostle in letter and spirit the celebrated address which the first Caliph Abu Bakr
(Allah be pleased with him) gave to his army while sending her on the expedition to the Syrian borders is permeated with the noble spirit with which the war in Islam is permitted. He said:
" Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit
treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor
a woman. nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those
which are fruitful. Slay not ary of the enemy's flock. save for your food. You are likely to pass by people who have devoted their lives to monast ic services; leave them alone"
It is said that once at the time of conquest, a singing girl was brought to al-Muhajir b. Abu Umayya who had been publicly singing satirical poems about Hadrat Abu Bakr. Muhajir got her hand amputated. When the Caliph heard this news, he was shocked and wrote a letter to Muhajir in the following words:
" I have learnt that you laid hands on a woman who had hurled abuses on me, and, therefore, got
her hand amputated. God has not sought vengeance even in the case of polytheism, which is a great
crime. He has not permitted mutilation even with regard to manifest infidelity. Try to be considerate
and sympathetic in your attitude towards others in future. Never mutilate, because it is a grave offence. God purified Islam and the Muslims from rashness and excessive wrath. You are well aware
of the fact that those enemies fell into the hands of the Messenger of Allah (may peace be upon him)
who had been recklessly abusing him; who had turned him out of his home; and who fought against
him, but he never permitted their mutilation."
Another letter written by hadrat 'Umar the Second Caliph, which is addressed to sa'd b. Abu
Waqqas, speaks eloquently of the noble spirit with which the Muslims have bear exhorted to take up
arms:
" Always search your minds and hearts and stress upon your men the need of perfect integrity and
sincerity in the cause of Allah. There should be no material end before them in laying down their lives. but they abould deem it a means whereby they can please their Lord and entitle them. selves to
His favour: such a spirit of selflessness should be inculcated in the minds of those who unfortunately
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lack it. Be firm in the thick of the battle as Allah helps man according to the perseverance that he
shows in the cause of His faith and he would be rewarded in accordance with the spirit of sacrifice
which he displays for the sake of the Lord. Be careful that those who have been entrusted to your
care receive no harm at your hands and are never deprived of any of their legitimate rights.
Such in fact is the humane and noble attitude which Islam exhorts its followers to adopt on the
battlefield where passions are generally let loose. It is an attitude the like of which is not to be found
in the history of any other nation. Has the world any code of military ethics more noble and compassionate than this?" The moral tone adopted by the Caliph Abu Bakr in his instructions to the Syrian
army was," says a Christian historian," so unlike the principles of the Roman government that it must
have commanded profound attention from the subject people-such a proclamation announced to
Jews and Christians sentiments of justice and principles of toleration which neither Roman emperors
nor orthodox bishops had ever adopted as the rule of conduct."
Western scholars have indulged in a good deal of mud-slinging on the question of the use of the
sword in Islam. But if one were to reflect calmly on this point one would be convinced that the
sword has not been used recklessly by the Muslims; it has been wielded purely with humane feelings
in the wider interest of humanity. Utmost regard was always shown to human life, honour and property even on the battlefield. That is why in all the eighty-two encounters between the Muslims and
the non-Muslims during the life of the Holy Prophet (may peace he upon him), only 1018 persons
lost their lives on both sides. Out of this 259 were Muslims, whereas the remaining 759 belonged to
the opposite camp. One wonders at the audacity of these writers only when one compares the religious wars of Charles the Great, in which 4300 pagan Saxons were killed in cold blood, when one
recalls the" famous answer by which the Papal Legate, in the Albigensian war, quieted the scruples of
a too conscientious general, 'Kill all, God will know His own'.... When we recall the Spanish Inquisition, the conquest of Mexico and Peru, the massacre of St. Bartholomew, and the sack of Magdeburg
by Tilly."
It is indeed strange that the criticism on the use of sword by Muslims emanates from those whose
hands are soiled in the blood of countless innocent human beings, by those who exult in the techniques of homicide, who have depersonalised warfare to such an extent that millions of innocent men
and women are put to death and numberless are thrown into concentration camps and flogged with
steel rods and ox-hide whips, and all this is done without any qualm of conscience. As human
beings. we hang our heads down in shame when we think of the horrifying atrocities which have
been perpetrated by the modern civilised men. It is estimated that. in the First World War, ten million soldiers were killed and an equal number of civilians lost their lives, and twenty million died on
account of widespread epidemics and famines throughout the world as an aftermath of this war.
Economic costs are estimated at $ 338,000,000,000 of which $ 186,000,000,000 were direct costs.
The losses in the Second World War were staggeringly greater as compared to those in the first
one. Twenty-two million persons were killed and thirty-four million were wounded. The estimated
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cost of the war was $ 1, 348. 000,000,000 of which $ 1, 167,000,000,000 consisted of direct military costs.
It is significant that in the Korean War, the first instance in which an international organisation
for establishing peace utilised military force to suppress aggression, more than one million persons
were killed which added to the civilian deaths in Korea and totalled about five millions.
Chapter 1: Regarding permission to make a raid, without an ultimatum, upon the disbelievers who
have already been invited to accept islam
Book 019, Number 4292:
Ibn 'Aun reported: I wrote to Nafi' inquiring from him whether it was necessary to extend (to the
disbelievers) an invitation to accept (Islam) before m". ing them in fight. He wrote (in reply) to me
that it was necessary in the early days of Islam. The Messenger of Allah (may peace be upon him)
made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at
the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Nafi' said that this tradition was related to him by Abdullah b. Umar who (himself)
was among the raiding troops.
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war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do
not kill the children. When you meet your enemies who are polytheists, invite them to three courses
of action. If they respond to any one of these, you also accept it and withold yourself from doing
them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist
from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and
inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If
they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils
of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold
off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a
fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and
the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated
When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to
them.
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Chapter 9: Permissibility of killing women and children in the night raids, provided it is not deliberate
Book 019, Number 4321:
It is reported on the authority of Sa'b b. Jaththama that the Prophet of Allah (may peace be upon
him), when asked about the women and children of the polytheists being killed during the night
raid, said: They are from them.
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in the same connection was revealed the Qur'anic verse:" Whatever trees you have cut down or
left standing on their trunks."
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returned. (The battle ended in a victory for the Muslims) and the Messenger of Allah (may peace be
upon him) sat down (to distribute the spoils of war). He said: One who has killed an enemy and can
bring evidence to prove it will get his belongings. So I stood up and said: Who will give evidence for
me? Then I sat down. Then he (the Holy Prophet) said like this. I stood up (again) and said: Who will
bear witness for me? He (the Holy Prophet) made the same observation the third time, and I stood up
(once again). Now the Messenger of Allah (may peace be upon him) said: What has happened to you,
O Abu Qatada? Then I related the (whole) story, to him. At this, one of the people said: He has told
the truth. Messenger of Allah 1 The belongings of the enemy killed by him are with me. Persuade
him to forgo his right (in my favour). (Objecting to this proposal) Abu Bakr said: BY Allah, this will
not happen. The Messenger of Allah (may peace be upon him) will not like to deprive one of the lions from among the lions of Allah who fight in the cause of Allah and His Messenger and give thee
his share of the booty. So the Messenger of Allah (may peace he upon him) said: He (Abu Bakr) has
told the truth, and so give the belongings to him (Abu Qatada). So he gave them to me. I sold the armour (which was a part of my share of the booty) and bought with the sale proceeds a garden in the
street of Banu Salama. This was the first property I acquired after embracing Islam.
In a version of the hadith narrated by Laith, the words uttered by Abu Bakr are:" No, never! He will
not give it to a fox from the Quraish leaving aside a lion from the lions of Allah among...." And the
hadith is closed with the words:" The first property I acquired."
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with him. He asked: Who has killed the man? The people said: Ibn Akwa'. He said: Everything of the
man is for him (Ibn Akwa').
Chapter 14: Additional award to the fighters and repatriation of the enemy prisoners as a ransom for the
muslims
Book 019, Number 4345:
It has been narrated on the authority of Salama (b. al-Akwa') who said: We fought against the Fazara and Abu Bakr was the commander over us. He had been appointed by the Messenger oi Allah
(may peace be upon him). When we were onlv at an hour's distance from the water of the enemy,
Abu Bakr ordered us to attack. We made a halt during the last part of the night tor rest and then we
attacked from all sides and reached their watering-place where a battle was fought. Some of the
enemies were killed and some were taken prisoners. I saw a group of persons that consisted of women and children. I was afraid lest they should reach the mountain before me, so I shot an arrow
between them and the mountain. When they saw the arrow, they stopped. So I brought them, driving
them along. Among them was a woman from Banu Fazara. She was wearing a leather coat. With her
was her daughter who was one of the prettiest girls in Arabia. I drove them along until I brought
them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet
disrobed her when the Messenger of Allah (may peace be upon him) met me in the street and said:
Give me that girl, O Salama. I said: Messenger of Allah, she has fascinated me. I had not yet disrobed
her. When on the next day. the Messenger of Allah (may peace be upon him) ag;tin met me in the
street, he said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of Allah! By Allah. I have not yet disrobed her. The Messenger of Allah (may peace be upon him)
sent her to the people of Mecca, and surrendered her as ransom for a number of Muslims who had
been kept as prisoners at Mecca.
Chapter 15: Fai' (property taken from the enemy without a formal war)
Book 019, Number 4346:
It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be
upon him) said: If you come to a township (which has surrendered without a formal war) and stay
therein, you have a share (that will be in the form of an award) in (the properties obtained from) it.
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If a township disobeys Allah and His Messenger (and actually fights against the Muslims) one-fifth
of the booty seized therefrom is for Allah and His Apostle and the rest is for you.
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verse or not. Umar continued: The Messenger of Allah (may peace be upon him) distrbuted among
you the properties abandoned by Banu Nadir. By Allah, he never preferred himself over you and never appropriated anything to your exclusion. (After a fair distribution in this way) this property was
left over.
The Messenger of Allah (may peace be upon him) would meet from its income his annual expenditure, and what remained would be deposited in the Bait-ul-Mal. (Continuing further) he said: I
adjure you by Allah by Whose order the heavens and the earth are sustained. Do you know this?
They said: Yes. Then he adjured Abbas and 'All as he had adjured the other persons and asked: Do
you both know this? They said: Yes. He said: When the Messenger of Allah (may peace be upon him)
passed away, Abu Bakr said:" I am the successor of the Messenger of Allah (may peace be upon him)."
Both of you came to demand your shares from the property (left behind by the Messenger of Allah).
(Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew,
and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father.
Abu Bakr (Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) had
said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you
thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the
successor of the Messenger of Allah (may peace be upon him) and Abu Bakr (Allah be pleased with
him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true,
virtuous, well-guided and a follower of truth. I became the guardian of this property. Then you as
well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the
property to us. I said: If you wish that I should entrust it to you, it will be on the condition that both
of you will undertake to abide by a pledge made with Allah that you will use it in the same way as
the Messenger of Allah (may peace be upon him) used it. So both of you got it. He said: Wasn't it like
this? They said: Yes. He said: Then you have (again) come to me with the request that I should adjudge between you. No, by Allah. I will not give any other judgment except this until the arrival of the
Doomsday. If you are unable to hold the property on this condition, return it to me.
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Messenger of Allah (may peace be upon him). He continued to talk to Abu Bakr (in this vein) until
the latter's eyes welled up with tears. Then Abd Bakr spoke and said: By Allah, in Whose Hand is my
life, the kinship of the Messenger of Allah (may peace be upon him) is dearer to me than the kinship
of my own people. As regards the dispute that has arisen between you and me about these properties,
I have not deviated from the right course and I have not given up doing about them what the Messenger of Allah (may peace be upon him) used to do. So 'Ali said to Abu Bakr: This aftetnoon is (fixed)
for (swearing) allegiance (to you). So when Abu Bakr had finished his Zuhr prayer, he ascended the
pulpit and recited Tashahhud, and described the status of 'Ali, his delay in swearing allegiance and
the excuse which lie had offered to him (for this delay). (After this) he asked for God's forgiveness.
Then 'Ali b. Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and (said that) his action was nott prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah had conferred upon him, (adding: ) But we were of the opinion that we should have
a share in the government, but the matter had been decided without taking us into confidence, and
this displeased us. (Hence the delay in offering allegiance. The Muslims were pleased with this (explanation) and they said: You have done the right thing. The Muslims were (again) favourably inclined to 'Ali since he adopted the proper course of action.
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lah (may peace be upon him) from Khaibar, Fadak and his charitable endowments at Medina. Abu
Bakr refused to give her this, and said: I am not going to give up doing anything which the Messenger of Allah (may peace be upon him) used to do. I am afraid that it I go against his instructions in
any matter I shall deviate from the right course. So far as the charitable endowments at Medina were
concerned, 'Umar handed them over to 'All and Abbas, but 'Ali got the better of him (and kept the
property under his exclusive possession). And as far as Khaibar and Fadak were concerned 'Umar
kept them with him, and said: These are the endowments of the Messenger of Allah (may peace be
upon him) (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands
of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as
such up to this day.
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Chapter 18: The help with angels in Badr and the permissibility of the spoils of war
Book 019, Number 4360:
It has been narrated on the authority of 'Umar b. al-Khattab who said: When it was the day on
which the Battle of Badr was fought, the Messenger of Allah (may peace be upon him) cast a glance
at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Holy Prophet (may peace be upon him) turned (his face) towards the Qibla Then he
stretched his hands and began his supplication to his Lord:" O Allah, accomplish for me what Thou
hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small
band of Muslims is destroyed. Thou will not be worshipped on this earth." He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his
shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said:. Prophet of Allah, this prayer of yours to your Lord will suffice
you, and He will fulfil for you what He has promised you. So Allah, the Glorious and Exalted, revealed (the Qur'anic verse):" When ye appealed to your Lord for help, He responded to your call
(saying): I will help you with one thousand angels coming in succession." So Allah helped him with
angels.
Abu Zumail said that the badith was narrated to him by Ibn 'Abbas who said: While on that day a
Muslim was chasing a disbeliever who was going ahead of him, he heard over him' the swishing of
the whip and the voice of the rider saying: Go ahead, Haizi'm! He glanced at the polytheist who had
(now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on
his nose and his face was torn as if it had been lashed with a whip, and had turned green with its
poison. An Ansari came to the Messenger of Allah (may peace be upon him) and related this (event)
to him. He said: You have told the truth. This was the help from the third heaven. The Muslims that
day (i. e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of
Allah (may peace be upon him) said to Abu Bakr and 'Umar (Allah be pleased with them): What is
your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam. Then the Messenger of Allah (may peace
be upon him) said: What is your opinion. Ibn Khattab? He said: Messenger of Allah. I do not hold the
same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may
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cut off their heads. Hand over 'Aqil to 'Ali that he may cut off his head, and hand over such and such
relative to me that I may but off his head. They are leaders of the disbelievers and veterans among
them. The Messenger of Allah (may peace be upon him) approved the opinion of Abu Bakr and did
not approve what I said The next day when I came to the Messenger of Allah (may peace be upon
him), I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of Allah, why
are you and your Companion shedding tears? Tell me the reason. For I will weep ate, if not, I will at
least pretend to weep in sympathy with you. The Messenger of Allah (may peace be upon him) said: I
weep for what has happened to your companions for taking ransom (from the prisoners). I was
shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the verse:" It is not befitting for a prophet that he
should take prisoners until the force of the disbelievers has been crushed..." to the end of the verse:"
so eat ye the spoils of war, (it is) lawful and pure. So Allah made booty lawful for them."
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face on the earth more hateful to me than your face, but (now) your face has become to me the dearest of all faces. By Allah, there was no religion more hateful to me than your religion, but (now)
your religion has become the dearest of all religions to me. By Allah, there was no city more hateful
to me than your city, but (now) your city has become the dearest of all cities to me. Your horsemen
captured me when I intended going for Umra. Now what is your opinion (in the matter)? The Messenger of Allah (may peace be upon him) announced good tidings to him and told him to go on
'Umra. When he reached Mecca, somebody said to him: Have you changed your religion? He said:
No! I have rather embraced Islam with the Messenger of Allah (may peace be upon him). By Allah,
you will not get a single grain of wheat from Yamama until it is permitted by the Messenger of Allah
(may peace be upon him).
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their men, and distributed their women, children and properties among the Muslims, except that
some of them had joined the Messenger of Allah (may peace be upon him) who granted them security. They embraced Islam. The Messenger of Allah (may peace be upon him) turned out all the Jews of
Medlina. Banu Qainuqa' (the tribe of 'Abdullah b. Salim) and the Jews of Banu Haritha and every
other Jew who was in Medina.
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phet (may peace be upon him) continued saying: (You will get) such and such. until he had granted
her ten times or nearly ten times more (than the original gift).
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him. He asked: Which of you has closer kinship with the man who thinks that he is a prophet? Abu
Sufyan said: I. So they seated me in front of him and stated my companions behind me. Then, he called his interpreter and said to him: Tell them that I am going to ask this fellow (i. e. Abu Sufyan)
about the man who thinks that he is a prophet. It he tells me a lie, then refute him.
Abu Sufyan told (the narrator): By God, if there was not the fear that falsehood would be imputed
to me I would have lied. (Then) Hiraqi said to his interpreter: Inquire from him about his ancestry, I
said: He is of good ancestry among us. He asked: Has there been a king among his ancestors? I said:
No. He asked: Did you accuse him of falsehood before he proclaimed his prophethood? I said: No. He
asked: Who are his follower people of high status or low status? I said: (They are) of low status. He
asked: Are they increasing in number or decreasing? I said. No. they are rather increasing. He asked:
Does anyone give up his religion, being dissatisfied with it, after having embraced it? I said: No. He
asked: Have you been at war with him? I said: Yes. He asked: How did you fare in that war? I said:
The war between us and him has been wavering like a bucket, up at one turn and down at the other
(i. e. the victory has been shared between us and him by turns). Sometimes he suffered loss at our
hands and sometimes we suffered loss at his (hand). He asked: Has he (ever) violated his covenant? I
said: No. but we have recently concluded a peace treaty with him for a petiod and we do not know
what he is going to do about it. (Abu Sufyin said on oath that he could not interpolate in this dialogue anything from himself more than these words ) He asked: Did anyone make the proclamation
(Of prophethood) before him? I said: No. He (now) said to his interpreter: Tell him, I asked him about
his ancestry and he had replied that he had the best ancestry. This is the case with Prophets; they are
the descendants of the noblest among their people (Addressing Abu Sufyan), he continued: I asked
you if there had been a king among his ancestors. You said that there had been none. If there had
been a king among his ancestors, I would have said that he was a man demanding his ancestral
kingdom. I asked you about his followers whether they were people of high or low status, and you
said that they were of rather low status. Such are the followers of the Prophets. I asked you whether
you used to accuse him of falsehood before he proclaimed his prophethood, and you said that you
did not.
So I have understood that when he did not allow himself to tell a lie about the poeple, he would
never go to the length of forging a falsehood about Allah. I asked you whether anyone renounced his
religion being dissatisfied with it after he had embraced it, and you replied in the negative. Faith is
like this when it enters the depth of the heart (it perpetuates them). I asked you whether his followers were increasing or decreasing. You said they were increasing. Faith is like this until it reaches
its consummation. I asked you whether you had been at war with him, and you replied that you had
been and that the victory between you and him had been shared by turns, sometimes he suffering
loss at your hand and sometimes you suffering lost at his. This is how the Prophets are tried before
the final victory its theirs. I asked you whether he (ever) violated his covenant, and you said that he
did not. This is how the Prophets behave. They never violate (their covenants). I asked you whether
anyone before him had proclaimed the same thing, and you replied in the negative. I said: If anyone
had made the same proclamation before, I would have thought that he was a man following what
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had been proclaimed before. (Then) he asked: What does he enjoin upon you? I said: He exhorts us to
offer Salat, to pay Zakat, to show due regard to kinship and to practise chastity. He said: It what you
have told about him is true, he is certainly a Prophet. I knew that he was to appear but I did not think
that he would be from among you. If I knew that I would be able to reach him. I would love to meet
him; and it I had been with him. I would have washed his feet (out of reverence). His dominion
would certainly extend to this place which is under my feet. Then he called for the letter of the Messenger of Allah (may pface be upon him) and read it. The letter ran as follows:" In the name of Allah,
Most Gracious and Most Merciful. From Muhammad, the Messenger of Allah, to Hiraql, the Emperor
of the Romans. Peace be upon him who follows the guidance. After this, I extend to you the invitation
to accept Islam. Embrace Islam and you will be safe. Accept Islam, God will give you double the reward. And if you turn away, upon you will be the sin of your subjects." O People of the Book, come to
the word that is common between us that we should worship none other than Allah, should not ascribe any partner to Him and some of us should not take their fellows as Lords other than Allah. If
they turn away, you should say that we testify to our being Muslims [iii. 64]."
When he hid finished the reading of the letter, noise and confused clamour was raise around him,
and he ordered us to leave. Accordingly, we left. (Addressing my companions) while we were coming
out (of the place). I said: Ibn Abu Kabsha (referring sarcastically to the Holy Prophet) has come to
wield a great power. Lo! (even) the king of the Romans is afraid of him. I continued to believe that
the authority of the Messenger of Allah (may peace be upon him) would triumph until God imbued
me with (the spirit of) Islam.
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(other) despot inviting them to Allah, the Exalted. And this Negus was not the one for whom the
Messenger of Allah (may peace be upon him) had said the funeral prayers.
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it remained in the same condition until he threw the pebbles. I continued to watch until I found that
their force had been spent out and they began to retreat.
SAHIH MUSLIM
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When the battle grew fierce. we, by God. would seek protection by his side, and the bravest among
us was he who confronted the onslaught and it was the Holy Prophet (may peace be upon him).
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Messenger of Allah (may peace be upon him) said: Surely, Allah and His Messenger testify to your
assertions and accept your apology. The narrator continued: People turned to the house of Abu Sufyan and people locked their doors. The Messenger of Allah (may peace be upon him) proceeded until
he approached the (Black) Stone. He kissed it and circumambulated the Ka'ba. He reached near an
idol by the side of the Ka'ba which was worshipped by the people. The Messenger of Allah (may peace be upon him) had a bow in his hand, and he was holding it from a corner. When he came near
the idol, he began to pierce its eyes with the bow and (while doing so) was saying: Truth has been
established and falsehood has perished. When he had finished the circumambulation, he came to
Safa', ascended it to a height from where he could see the Ka'ba, raised his hands (in prayer) and began to praise Allah and prayed what he wanted to pray.
The tradition has been narrated by a different chain of transmitters with the following additions:
(i) Then be (the Messenger of Allah) said with his hands one upon the other: Kill them (who stand in
your way).... (ii) They (the Ansar) replied: We said so, Messenger of Allah! He said: What is my
name? I am but Allah's bondman and His Messenger.
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left my native place for the take of Allah and joined you. So I will live with you and die with you.
Now the Ansar said: By God, we said (that) only out of our greed for Allah and His Messenger. He
said: Allah and His Apostle testify to you and accept your apology.
1104 / 1800
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gly. He said: Yes, and left (the city). Ibn Janab in his version of the tradition used:" we would swear
allegiance to you" instead of" we would follow you".
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read it. He asked: Is (this truce) a victory? He (the Messenger of Allah) replied: Yes. At this Umar was
pleased, and returned.
1107 / 1800
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self before him, I gave him information about the enemy. When I had done so, I began to feel cold, so
the Messenger of Allah (may peace be upon him) wrapped me in a blanket that he had in excess to
his own requirement and with which he used to cover himself while saying his prayers. So I continued to sleep until it was morning. When it was morning he said: Get up, O heavy sleeper.
1109 / 1800
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narrated by 'Abd al-'Azlz except that he added the words:" And his face was injured" and replaced
the word" Hushimat" by" Kusirat" (i. e. it was broken).
Chapter 37: Wrath of Allah upon a person who is killed by the prophet himself (may peace be upon
him)
Book 019, Number 4420:
It has been narrated by Hammam b. Munabbih who said: This is what has been related to us by
Abu Huraira from the Messenger of Allah (may peace be upon him). (With this introduction) he
narrated a number of traditions. One of these was that the Messenger of Allah (may peace be upon
him) said: Great is the wrath of Allah upon a people who have done this to the Messenger of Allah
1110 / 1800
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(may peace be upon him), and he was at that time pointing to his front teeth. The Messenger of Allah
(may peace be upon him) also said: Great is the wrath of Allah upon a person who has been killed by
the Messenger of Allah (may peace be upon him) in the way of Allah, the Exalted and Glorious.
SAHIH MUSLIM
BOOK 19: THE BOOK OF JIHAD AND EXPEDITION (KITAB AL-JIHAD WA'L-SIYAR)
'Uqba b. Abu Mu'ait brought the foetus of a she-camel and threw it on the back of the Messenger of
Allah (may peace be upon him). He did not raise his head until Fatima arrived, removed it from his
back and cured him who had done that (ugly act). He said: O Allah, it is for Thee to deal with the
chiefs of the Quraish. Abu Jahl b. Hisham, 'Utba b. Rabi'a. Uqba b. Abu Mu'ait, Shaiba b. Rabi'a, Umayya b. Khalaf or Ubayy b. Khalaf (Shu'ba, one of the narrator of this tradition is in doubt about the
exact person). I saw that all were slain in the Battle of Badr and their dead bodies were thrown into a
well, except that of Umayya or Ubayy which was cut into pieces and was thrown into the well.
SAHIH MUSLIM
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stand opposite to each other at the extremities of Mecca to crush them in between, (I would do that).
But the Messenger of Allah (may peace he upon him) said to him: I rather hope that God will produce from their descendants such persons as will worship Allah, the One, and will not ascribe partners
to Him.
1113 / 1800
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SAHIH MUSLIM
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party of) Muslims also went (with him). On the way they had to walk over a piece of land affected
with salinity. When the Holy Prophet (may peace be upon him) approached him, he said: Do not
come near me. By Allah, the obnoxious smell of your donkey has offended me. (As a rejoinder to this
remark), a man from the Ansar said: By God, the smell of the donkey of the Messenger of Allah (may
peace be upon him) is better than your smell. (At this), a man from the tribe of 'Abdullah got furious.
Then people from both sides got furious and exchanged blows with sticks, hands and shoes. (The
narrator says) that (after this scuffle) we learnt that (the Qur'anic verse):" It two parties of the Believers have a quarrel, make ye peace between them" (xlix. 9) was revealed about these fighting parties.
Chapter 41: The murder of Ka'b b. Ashraf, (the evil genius) of the jews
Book 019, Number 4436:
It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon
him) said: Who will kill Ka'b b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He
said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b.
Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This
man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a
great hardship. When be heard this, Ka'b said: By God, you will be put to more trouble by him. Mu1115 / 1800
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hammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said:
What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You
are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your
children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised
that he would come to him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called
upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated
that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at night even it
to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he
comes down, I will extend my hands towards his head and when I hold him fast, you should do your
job. So when he came down and he was holding his cloak under his arm, they said to him: We sense
from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So
he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and
said to his companions: Do your job. And they killed him.
SAHIH MUSLIM
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riding so close to the Holy Prophet that) my foot would touch his We encountered the people at sunrise when they had come out with their axes, spades and strings driving their cattle along. They
shouted (in surprise): Muhammad has come along with his force! The Messenger of Allah (may peace be upon him) said: Khaibar shall face destruction. Behold! when we descend in the city-square
of a people, it is a bad day for those who have been warned (but have not taken heed). Allah, the
Glorious and Majestic, inflicted defeat upon them.
SAHIH MUSLIM
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'Amir died of the wound. When the people returned (after the conquest of Kliaibar) and he (Salama)
had caught hold of my hand, and said: The Messenger of Allah (may peace be upon him) saw that I
was silent (and dejected) ; he said: What's the matter with thee? I said to him: My father and my mother be thy ransom, people presume that 'Amir's sacrifice has been in vain. He asked: Who has said
that? I said: So and so and Usaid b. Hudair al-Ansari. He said: Who has said that has lied. For him
(for 'Amir) there is a double reward. (He indicated this by putting two of his fingers together.) He
was a devotee of God and a warrior fighting for His cause. There will be hardly any Arab who can
fight as bravely as he did. Qutaiba has differed in a few words.
1118 / 1800
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1119 / 1800
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SAHIH MUSLIM
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God. I seek a friend who is dearer to me than myself. (When all Companions had sworn allegiance to
the Holy Prophet), the polytheists sent messages of peace, until people could move from our camp to
that of the Meccans and vice versa. Finally, the peace treaty was concluded.
I was a dependant of Talha b. Ubaidullah. I watered his horse, rubbed its back. I served Talha
(doing odd jobs for him) and partook from his food. I had left my family and my property as an emigrant in the cause of Allah and His Messenger (may peace be uron him). When we and the people of
Mecca had concluded a peace treaty and the people of one side began to mix with those of the other,
I came to a tree, swept away its thorns and lay down (for rest) at its base; (while I lay there), four of
the polytheists from the Meccans came to me and began to talk ill of the Messenger of Allah (may
peace be upon him). I got enraged with them and moved to another tree. They hung their weapons
(to the branches of the tree) and lay down (for rest). (While they lay there), somebody from the lower
part of the valley cried out: Run up, O Muhajirs! Ibn Zunaim has been murdered. I drew my sword
and attacked these four while they were asleep. I seized their arms and collected them up in my
hand, and said: By the Being Who has conferred honour upon Muhammad, none of you shall raise
his head, else I will smite his face. (Then) I came driving them along to the Holy Prophet (may peace
be upon him). (At the same time). my uncle Amir came (to him) with a man from" Abalat called Mikraz. Amir was dragging him on a horse with a thick covering on its back along with seventy polytheists. The Messenger of Allah (may peace be upon him) cast a glance at them and said: Let them go
(so that) they may prove guilty of breach of trust more than once (before we take action against
them). So the Messenger of Allah (may peace be upon him) forgave them. On this occasion. God revealed the Qur'anic verse:" It is He Who restrained their hands from you and your hands from them
in the valley of Mecca after He had granted you a victory over them" (xlviii. 24). Then we moved returning to Medina, and halted at a place where there was a mountain between us and Banu Lihyan
who were polytheists. The Messenaer of Allah (may peace be upon him) asked God's forgiveness for
one who ascended the mountain at night to act as a scout for the Messenger of Allah (may peace be
upon him) and his Compinions. I ascended (that mountain) twice or thrice that night. (At last) we reached Medina. The Messenger of Allah (may peace be upon him) sent his camels with his slave, Rabah, and I was with him. I (also) went to the pasture with the horse of Talha along with the camels.
When the day dawned, Abd al-Rahman al-Fazari made a raid and drove away all the camels of
the Messenger of Allah (may peace be upon him), and killed the man who looked after them. I said:
Rabah, ride this horse, take it to Talha b. 'Ubaidullah and Inform the Messenger of Allah (may peace
be upon him) that the polytheists have made away with his camels. Then I stood upon a hillock and
turning my face to Medina, shouted thrice: Come to our help I Then I set out in pursuit of the raiders, shooting at them with arrows and chanting a (self-eulogatory) verse in the Iambic metre:
I am the son of al-Akwa'
And today is the day of defeat for the mean.
I would overtake a man from them, shoot at him an arrow which, piercing through the saddle,
would reach his shoulder. and I would say: Take it, chanting at the same time the verse
1122 / 1800
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SAHIH MUSLIM
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am the son of al-Akwa'; and today is the day of annihilation for the people who are mean. The fellow
(who was wounded) said: May his mother weep over him! Are you the Akwa' who has been chasing
us since morning? I said: Yes, O enemy of thyself, the same Akwa'. They left two horses dead tired on
the hillock and I came dragging them along to the Messenger of Allah (may peace be upon him). I
met 'Amir who had with him a container having milk diluted with water and a container having
water. I performed ablution with the water and drank the milk. Then I came to the Messenger of Allah (may peace be upon him) while he was at (the spring of) water from which I had driven them
away. The Messenger of Allah (may peace be upon him) had captured those camels and everything
else I had captured and all the lances and mantles I had snatched from the polytheists and Bilal had
slaughtered a she-camel from the camels I had seized from the people, and was roasting its liver and
hump for the Messenger of Allah (may peace be upon him). I said: Messenger of Allah, let me select
from our people one hundred men and I will follow the marauders and I will finish them all so that
nobody is left to convey the news (of their destruction to their people). (At these words of mine), the
Messenger of Allah (may peace be upon him) laughed so much that his molar teeth could be seen in
the light of the fire, and he said: Salama, do you think you can do this? I said: Yes, by the Being Who
has honoured you. He said: Now they have reached the land of Ghatafan where they are being feted.
(At this time) a man from the Ghatafan came along and said: So and so slaughtered a camel for them.
When they were exposing its skin, they saw dust (being raised far off). They said: They (Akwa' and
his companions) have come. So. they went away fleeing.
When it was morning, the Messenger of Allah (may peace be upon him) said: Our best horseman
today is Abu Qatada and our best footman today is Salama. Then he gave me two shares of the bootythe share meant for the horseman and the share meant for the footman, and combined both of them
for me. Intending to return to Medina, he made me mount behind him on his she-camel named alAdba'. While we were travelling, a man from the Ansar who could not be beaten in a race said: Is
there anyone who could compete (with me) in race to Medina? Is there any competitor? He continued repeating this. When I heard his talk, I said: Don't you show consideration to a dignified person
and don't you have awe for a noble man? He said: No, unless he be the Messenger of Allah (may peace be upon him). I said: Messenger of Allah, may my father and mother be thy ransom, let me get
down so that I may beat this man (in the race). He said: It you wish, (you may). I said (to the man): I
am coming to thee, I then turned my feet. sprang up and tan and gasped (for a while) when one or
two elevated places were left and again followed his heel and again gasped (for a while) when one or
two elevated places were left and again dashed until I joined him and gave a blow between his
shoulders. I said: You have been overtaken, by God. He said: I think so. Thus, I reached Medina ahead
of him. By God, we had stayed there only three nights when we set out to Khaibar with the Messenger of Allah (may peace be upon him). (On the way) my uncle, Amir, began to recite the following
rajaz verses for the people:
By God, if Thou hadst not guided us aright,
We would have neither practised charity nor offered prayers.
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I am the one whose mother named him Haidar, (And am) like a lion of the forest with a terrorstriking countenance. I give my opponents the measure of sandara in exchange for sa' (i. e. return
thir attack with one that is much more fierce).
The narrator said: 'Ali struck at the head of Mirhab and killed him, so the victory (capture of Khaibar) was due to him. This long tradition has also been handed down Through a different chain of
transmitters.
1126 / 1800
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him) said: Umm Sulaim. God is sufficient (against the mischief of the polytheists) and He will be kind
to us (so you need not carry this dagger).
SAHIH MUSLIM
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peace be upon him) took women with him to participate in Jihad. He did take them to the battle and
sometimes he fought along with them. They would treat the wounded and were given a reward from
the booty, but he did not assign any regular share for them. And the of Allah (may peace be upon
him) did not kill the children of the enemy, so thou shouldst not kill the children. Also you have
written to me asking me when the orphanhood of an orphan comes to an end. By my life, if a man
has become bearded but is still incapable of getting his due from others as well u meeting his obligation towards them, (he is yet an orphan to be treated you such), but when he can look after his interests like grown-up people, he is no longer an orphan. And you have written to me inquiring about
Khums as to whom it is meant for. (In this connection) we (the kinsmen of the Messenger of Allah)
used to say: It is for us, but those people (i. e. Banu Umayya) have denied it to us.
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SAHIH MUSLIM
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same question again and the man gave him the same answer. He said: Go back. Im will not seek help
from a Mushrik. The man returned and overtook him at Baida'? He asked him as he had asked previously: Do you believe in Allah and His Apostle? The man said: Yes. The Messenger of Allah (may
peace be upon him) said to him: Then come along with us.
1132 / 1800
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SAHIH MUSLIM
BOOK 20: THE BOOK ON
GOVERNMENT (KITAB ALIMARA)
1133 / 1800
SAHIH MUSLIM
Introduction
Islam is a social religion, not in the sense that it is through society alone that religion breathes its
sacred spirit in the individuals, but in the sense that it aims at inculcating God-consciousness both in
individual and society. Jesus said: The Kingdom of Heaven is within you. Islam fully subscribes to this
view, since no just kingdom can be founded on earth by unjust men, who have not first created the
Kingdom of Heaven in their hearts, but Islam goes a step forward and says that the creation of the
Kingdom of Heaven within heart is not enough; this Kingdom of Heaven within must be externalised
into a Kingdom of Heaven on earth, so that the organised life of man may be built up on the basis of
love, fraternity and justice.
It thus becomes clear that the Islamic State is not an end in itself, but a means to an end, the end
being the development of a community of people who stand up for equity and justice, for right
against wrong or, to phrase it differently, for the creation of such conditions as would enable the
greatest possible number of human beings to live spiritually, morally and physically in accordance
with the teachings of Islam.
Thus the founding of an Islamic State is not a sort of" worldly activity," something undesirable, as
some people wrongly suppose, but the sine qua non of social justice, as demanded by Islam." The
state," says Dr lqbal," from the Islamic standpoint, is an endeavour to transform these ideal principles
into space-time forces, an aspiration to realize them in a definite human organization. It is in this
sense alone that state in Islam is a theocracy, not in the sense that it is headed by a representative of
God on earth who can always screen his despotic will behind his supposed infallibility.
As this State is meant to enforce the law of the Shari'ah within its territorial jurisdiction, it is duty
bound to make itself an efficient organ for transforming the high ideals of Islam into reality. The
Qur'an, while enumerating the main functions of the Islamic State, says:" Those who, if We establish
them in the land, observe worship, and pay the poor-due and enjoin good and forbid evil" (xxii. 41).
This shows that the function of an Islamic State is not only to defend its citizens from external attack and internal disorder, but also to enable individual man and woman to realise the tenets of Islam and their beliefs. in the socioeconomic concerts of their practical life.
So far as the nature of the Islamic State is concerned, it is theocracy with regard to God in the sense that the de jure sovereignty belongs to Allah Whose de facto sovereignty is inherent and manifest
in the working of the entire universe and Who enjoys exclusively the sovereign prerogative over all
the creation. The Holy Qur'an has stressed this point in so many verses:
" The Command is for none but for Allah: He has commanded that ye obey
none but Him: that is the right path" (xii. 40).
" Follow the revelation sent unto you from your Lord, and do not follow the (so-called) guardians
other than Him" (vii. 3).
1134 / 1800
SAHIH MUSLIM
" And those who do not make their decisions in accordance with that revealed by Allah are (in
fact) the deniers of Truth" (v. 44). It thus becomes quite clear that a State established on the basis of
God's sovereignty cannot enforce any law in contravention of the Qur'an and the Sunnah even if all
the citizens make a demand for it. An Islamic State is, therefore, theocratic in one aspect as it is run
according to God-given laws, but it is altogether a differmt theocracy of which Europe has had the
bitter experience and in which, a priestly clan is sharply marked off from the rest of the population
and exercises an unchecked domination and enforces laws of its own making in the name of God,
and thus imposes its own godhood upon the common people. The priest puts himself as a mediator
between the masses and the unseen God. Such a system is quite un-Islamic. The theocracy built by
Islam is not ruled by a particular religious class, but by the whole community of Muslims including
the rank and file. as Allah has not appointed a particular individual, group, race or class as the representative of the Real Sovereign upon the earth, but the whole community. The Qur'an says:" Allah
has promised to those among you who believe and do righteous deeds that He will assuredly make
them to succeed (the present) rulers and grant them vicegerency in the land just as He made those
before them to succeed (others)" (ixiv. 55). This verse makes it clear that all believers have been conferred upon the Caliphate and not a special class or dynasty. Moreover, the Caliphate granted by Allah to the faithful is the popular vicegerency and not a limited one and thus it is run with the consent of the people. The concepts of the Divine Right of Kingship and the infallibility of clergy are alien to the spirit of Islam. Every Muslim stands on equal level with the other Muslim as the vicegerent
of the Lord upon the earth. None of them, therefore, enjoys any preference to the other by virtue of
high birth or belonging to a special religious group. History is teplete with instances of Caliphs being
brought to the court and publicly criticised by ordinary men and women. Even a lowliest villager
could dare tell the Commander of the Faithful that he would set him straight like a spindle if he deviates an inch from the poth of righteousness. This shows that the rulers and the officials in the Islamic State are answerable both to God and man for their actions, and the people have every right to
criticise. not only their public behaviour, but even their private activities.
In the context of such heavy responsibilities the heading of the Islamic State or assumption of any
other important portfolio in its set-up is a very difficult job so much so that that Holy Prophet (may
peace be upon him) compared it to the slaughtering of one with a blunt knife. No person, therefore.
who is conscious of the responsibilities of the job, covets to assume that; he rather shirks it and accepts it only when he is compelled to do so. The Holy Prophet (may peace be upon him) declared that
person to be quite unfit for office in an Islamic State who is covetous of it, as he is either ignorant of
its grave responsibilities or desires to take undue advantage of his official power.
We enumerate below some of the important rights and duties of an Islamic State.
As for the rights, the Islamic State can claim full loyalty from all its citizen wholehearted cooperation in all sectors of life and complete obedience to the law of the land and the commands of the rulers so long as they are in comformity with the Laws of the Shari'ah. But where the rulers transgress
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the limits of the citizens have the right, not only to withdraw co-operation, but also to check the rulers from acting against the Commands of Aliah and His Apostle (may peace be upon him).
The citizens are also required to pay taxes due to the State quite willingly and not to misappropriate its funds, and to participate in Jihad in any capacity for which they are deemed fit by the authorities of the Islamic State.
So far as the duties of the Islamic State are concerned, the first and foremost duty is to protect the
life, property and honour of every citizen, irrespective of his caste, creed, colour, religion or social
status.
Moreover, it is also the duty of the Islamic State to protect the freedom and individual liberty of
every citizen so long as there is no valid reason to curtail it. It cannot be done as an arbitrary act. The
State is authorised to lay hands upon it through due process of law.
Again, freedom of expression is one of the fundamental rights of the citizen which an Islamic State
must respect.
Then, it is also the duty of the Islamic State to see that no citizen remains unprovided for in respect
of the basic necessities of life, viz, food, othing, shelter, medical aid and education, for the Holy Prophet (may peace be upon him) said:" The government is the guardian of those who have no guardian."
Moreover, the State is bound to create such conditions in which the good reigns supreme in the
society and evil is suppressed and exterminated, and its citizens learn to live as good Muslims.
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embraced Islam. Then he reverted to his false religion and became a Jew. Mu'adh said: I won't sit until he is killed according to the decree of Allah and His Apostle (may peace be upon him) (in this
case). Abu Musa said: Be seated. It will be done. He said: I won't sit unless he is killed in accordance
with the decree of Allah and His Apostle (may peace be upon him). He repeated these words thrice.
Then Abu Musa ordered him (to be killed) and he was kilied. Then the two talked of standing in
prayer at night. One of them, i. e. Mu'adh, said: I sleep (for a part of the night) and stand in prayer
(for a part) and I hope that I shall get the same reward for steeping as I shall get for standing (in
prayer).
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down. You are from the chaff of the Companions of Muhammad (may peace be upon him). A'idh
said: Was there worthless chaff among them? Such worthless chaff appeared after them and among
other people.
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me, and he comes to me saying: This wealth is for you (i. e. for the public treasury) and this is a gift
presented to me. Why did he not remain in the house of his father and his mother and his gift came
to him, if he was truthful? By God, any one of you will not take anything from (the public funds) without any justification, but will meet his Lord carrying it on himself on the Day of judgment. I will
recognise any one of you meeting Allah and carrying a growling camel, or a cow bellowing or a goat
bleating. Then he raised his hands so high that whiteness of his armpits could be seen. Then he said:
O my Lord, I have conveyed (Thy Commandments). The narrator says: My eyes saw (the Holy Prophet standing in that pose) and my ears heard (what he said).
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Chapter 8: Obedience to the ruler is forbidden in matters sinful, but is otherwise obligatory
Book 020, Number 4517:
It has been narrated on the authority of Ibn Juraij that the Qur'anic injunction:" 0 you who believe,
obey Allah, His Apostle and those in authority from amongst You" (iv. 59) -was revealed in respect of
'Abdullah b. Hudhafa b. Qais b. Adi al-Sahmi who was despatched by the Holy Prophet (may peace
be upon him) as leader of a military campaign. The narrator said: He was informed of this fact by
Ya'la b. Muslim who was informed by Sa'id b. Jubair who in turn was informed by Ibn Abbas.
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SAHIH MUSLIM
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may prove beneficial (to us) and which you have heard from the Messenger of Allah (may peace be
upon him). He said: The Messenger of Allah (may peace be upon him) called us and we took the oath
of allegiance to him. Among the injunctions he made binding upon us was: Listening and obedience
(to the Amir) in our pleasure and displeasure, in our adversity and prosperity, even when somebody
is given preference over us, and without disputing the delegation of powers to a man duly invested
with them (Obedience shall be accorded to him in all circumstances) except when you have clear signs of his disbelief in (or disobedience to) God-signs that could be used as a conscientious justification (for non-compliance with his orders).
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among yourselves unjustly, unless it be trade based on mutual agreement, and do not kill yourselves.
Verily, God is Merciful to you" (iv. 29). The narrator says that (hearing this) Abdullah b. 'Amr b. alAs kept quiet for a while and then said: Obey him in so far as he is obedient to God; and diqobey him
in matters involving disobedience to God.
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good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call they will throw them into the fire. I said: Messenger of Allah,
describe them for us. He said: All right. They will be a people having the same complexion as ours
and speaking our language. I said: Messenger of Allah, what do you suggest if I happen to live in that
time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have
no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are
in this state.
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be upon him) say: When you are holding to one single man as your leader, you should kill who seeks
to undermine your solidarity or disrupt your unity.
Chapter 15: When the oath of allegiance has been obtained for two caliphs
Book 020, Number 4568:
It has been narrated on the authority of Aba Sa'id al-Khudri that the Messenger of Allah (may peace be upon him) said: When oath of allegiance has been taken for two caliphs, kill the one for
whom the oath was taken later.
Chapter 16: Justification for hating the amirs for violating the laws of the Shari'ah
Book 020, Number 4569:
It has been narrated on the authority of Umm Salama that the Messenger of Allah (may peace be
upon him) said: In the near future there will be Amirs and you will like their good deeds and dislike
their bad deeds. One who sees through their bad deeds (and tries to prevent their repetition by his
band or through his speech), is absolved from blame, but one who hates their bad deeds (in the heart
of his heart, being unable to prevent their recurrence by his hand or his tongue), is (also) fafe ( so far
as God's wrath is concerned). But one who approves of their bad deeds and imitates them is spiritually ruined. People asked (the Holy Prophet): Shouldn't we fight against them? He replied: No, as
long as they say their prayers.
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upon him) prayed over the well at Hudaibiya (as a result of which its scanty water rose up and increased so as to be sufficient for the 1400 or 1500 men who had encamped at the place).
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what effect? He replied: To the effect that they will die for him. 'Abdullah said: I will never swear allegiance to this effect after the Messenger of Allah (may peace be upon him).
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Uthman said: I met Abd Ma'bad and told him what I had heard from Mujashi'. He said: He has told
the truth.
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Chapter 21: How the women swore fealty (to the holy
prophet)
Book 020, Number 4602:
It has been narrated on the authority of 'A'isha, the wife of the Holy Prophet (may peace be upon
him). She said: When the believing women migrated (to Medina) and came to the Messenger of Allah
(may peace be upon him), they would be tested in accordance with the following words of Allah. the
Almighty and Exalted:" O Prophet, when believing women come to thee to take the oath of fealty to
thee that they will not associate in worship anything with God, that they will not steal. that, they will
not commit adultery..." to the end of the verse (lx. 62).
Whoso from the believing women accepted these conditions and agreed to abide by them were
considered to have offered themselves for swearing fealty. When they had (formally) declared their
resolve to do so, the Messenger of Allah (may peace he upon him) would say to them: You may go. I
have confirmed your fealty. By God, the hand of the Messenger of Allah (may peace be upon him)
never touched the hand of a woman. He would take the oath of fealty from them by oral declaration.
By God, the Messenger of Allah (may peace be upon him) never took any vow from women except
that which God had ordered him to take, and his palm never touched the palm of a woman. When
he had taken their vow, he would tell them that he had taken the oath from them orally.
Chapter 22: Swearing fealty for listening to and obeying the orders of the leader as far as possible
Book 020, Number 4604:
It has been narrated on the authority of Abdullah b. 'Umar who said: We used to take oath to the
Messenger of Allah (may peace be upon him) that we would listen to and obey his orders. He would
tell us (to say in the oath): As far as it lies in my power.
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the hands of the enemy. Ayyub (one of the narrators in the chain of transmitters) said: The enemy
may seize it and may quarrel with you over it.
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verses (of the Qur'an), and does not exhibit any lassitude in fasting and prayer until the Mujihid returns from Jihad in the way of Allah, the Exalted.
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Chapter 31: The high position reserved by god for Mujahids in paradise
Book 020, Number 4645:
It has been narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah (may peace
be upon him) said (to him): Abu Sa'id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa'id) wondered
at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said:
There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the
earth. He (Abu Sa'id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of
Allah!
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Chapter 35: The two men, both of whom will enter paradise though one of them slays the other
Book 020, Number 4658:
It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be
upon him) said: God laughs at the two men both of whom will enter Paradise (though) one of them
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kills the other. They said: Messenger of Allah, how is it? He said: One of them fights in the way of Allah, the Almighty and Exalted. and dies a martyr. Then God turns in mercy to the murderer who embraces Islam, fights in the way of Allah, the Almighty and Exalted, and dies a martyr.
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Chapter 37: The excellence of charity in the way of Allah and its manifold reward
Book 020, Number 4663:
It has been narrated on the authority of Abu Mas'ud al-Ansari who said A man brought a muzzled
she-camel and said: It is (offered) in the way of Allah. The Messenger of Allah (may peace be upon
him) said: For this you will have seven hundred she-camels on the Day of Judgment all of which will
be muzzled.
SAHIH MUSLIM
provided yourself with. The man said (to his wife or maidservant): So and so, give him the equipage I
have collected for myself and do not withhold anything from him. Do not withhold anything from
him so that you may be blessed therein.
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the Messenger of Allah (may peace be upon him) said. Get up to enter Paradise which is equal in
width to the heavens and the earth. 'Umair b. al- Humam al-Ansari said: Messenger of Allah, is Paradise equal in extent to the heavens and the earth? He said: Yes. 'Umair said: My goodness! The Messenger of Allah (may peace be upon him) asked him: What prompted you to utter these words (i. e.
my goodness! ')? He said: Messenger of Allah, nothing but the desire that I be among its residents. He
said: Thou art (surely) amona its residents. He took out dates from his bag and began to eat them.
Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The
narrator said): He threw away all the dates he had with him. Then he fought the enemies until he
was killed.
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of Allah (may peace be upon him) said: Who fights that the word of Allah be exalted fights in the
way of Allah.
Chapter 43: Who fought for ostentation and vanity deserved (punishment in) hell
Book 020, Number 4688:
It has been narrated on the authority of Sulaiman b. Yasar who said: People dispersed from around
Abu Huraira, and Natil, who was from the Syrians. said to him: O Shaikh, relate (to us) a tradition
you have heard from the Messenger of Allah (may peace be upon him). He said: Yes. I heard the
Messenger of Allah (may peace be upon him) say: The first of men (whose case) will be decided on
the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment
Seat). Allah will make him recount His blessings (i. e. the blessings which He had bestowed upon
him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say:
What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr.
Allah will say: You have told a lie. You fought that you might be called a" brave warrior". And you
were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur'an. He will be brought And Allah will make him recount His
blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah
ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Qur'an seeking Thy pleasure. Allah will say: You have told a lie. You acquired
knowledge so that you might be called" a scholar," and you recited the Qur'an so that it might be
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said:" He is a Qari" and such has been said. Then orders will be passed against him and he shall be
dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had
made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make
him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime).
Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in
every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so)
that it might be said about (You):" He is a generous fellow" and so it was said. Then will Allah pass
orders and he will be dragged with his face downward and thrown into Hell.
Chapter 44: The reward of one who fought and got his
share of the booty and of one (who fought) but did
not get any booty
Book 020, Number 4690:
It has been narrated on the authority of 'Abdullah b. 'Amr that the Messenger of Allah (may peace
be upon him) said: A troop of soldiers who fight in tile way of Allah and get their share of the booty
receive in advance two-thirds of their reward in the Hereafter and only one-third will remain (to
their credit). If they do not receive any booty, they will get their full reward.
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his father's aunt). She was the wife of 'Ubada b. Samit, One day the Messenger of Allah (may peace be
upon him) paid her a visit. She entertained him with food and then sat down to rub his head. The
Messenger of Allah (may peace be upon him) dozed off and when he woke up (after a while), he was
laughing. She asked: What made you laugh. Messenger of Allah? He said: Some people from my
Umma were presented to me who were fighters in the way of Allah and were sailing in this sea. (Gliding smoothly on the water), they appeared to be kings or like kings (sitting) on thrones (the narrator has a doubt about the actual expression used by the Holy Prophet). She said: Messenger of Allah,
pray to Allah that He may include me among these warriors. He prayed for her. Then he placed his
head (down) and dozed off (again). He woke up laughing, as before. (She said) I said: Messenger of
Allah, what makes you laugh? He replied: A people from my Umma were presented to me. They were
fighters in Allah's way. (He described them in the same words as he had described the first warriors.)
She said: Messenger of Allah, pray to God that He may include me among these warriors. He said:
You are among the first ones.
Umm Haram daughter of Milhan sailed in the aea in the time of Mu'awiya. When she came out of
the sea and (was going to mount a riding animal) she fell down and died.
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tyr. He said: Then (if this is the definition of a martyr) the martyrs of my Umma will be small in
number. They asked: Messenger of Allah, who are they? He said: One who is slain in the way of Allah
is a martyr; one who dies in the way of Allah, is a martyr; one who dies of plague is a martyr; one
who dies of cholera is a martyr.
Ibn Miqsam said: I testify the truth of your father's statement (with regard to this tradition) that
the Holy Prophet (may peace be upon him) said: One who is drowned is a martyr.
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than the people of pre-Islamic days. They will get whatever they ask of Allah. While we were yet sitting when 'Uqba b. 'Amir came, and Maslama said to him: 'Uqba, listen to what 'Abdullah says. 'Uqba
said: He knows better; so far as I am concerned, I heard the Messenger of Allah (may peace be upon
him) say: A group of people from my Umma will continue to fight in obedience to the Command of
Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any
harm. They will remain ill this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes.
Then Allah will raise a wild which will be fragrant like musk and whose touch will be like the touch
of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with
an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.
SAHIH MUSLIM
Chapter 55: Travelling, a tortuous experience-desirability of a traveller's hastening his return to his family after the transaction of his business
Book 020, Number 4725:
On the authority of Abu Huraira that the Prophet (may peace be upon him) said: Travelling is a
tortuous experience. It deprives a person of his sleep. his food and drink. When one of you has accomplished his purpose, he should hasten his return to his family.
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BOOK 21: THE BOOK OF GAMES
AND THE ANIMALS WHICH MAY
BE SLAUGHTERED AND THE
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Chapter 2: When the game goes out of sight, but is later on found
Book 021, Number 4745:
Abu Tha'laba reported Allah's Messenger (may peace be upon him) having said this: If you shoot
with your arrow and (the game) goes out of your sight and you find it (later on), then eat that if it
has not gone rotten.
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SAHIH MUSLIM BOOK 21: THE BOOK OF GAMES AND THE ANIMALS WHICH MAY BE SLAUGHTERED AND THE ANINALS THAT ARE TO BE EATEN
that just as a baby sucks and then drank water over that, and it sufficed us for the day until night.
We beat off leaves with the help of our staffs, then drenched them with water and ate them. We then
went to the coast of the sea, and there rose before us on the coast of the sea something like a big
mound. We came near that and we found that it was a beast, called al-'Anbar (spermaceti whale).
Abu 'Ubaida said. It is dead. He then said: No (but it does not matter), we have been sent by the Messenger of Allah (may peace be upon him) in the path of Allah and you are hard pressed (on account
of the scarcity of food), so you eat that. We three hundred in number stayed there for a month, until
we grew bulky. He (Jabir) said: I saw how we extracted pitcher after pitcher full of fat from the cavity of its eye, and sliced from it compact piece of meat equal to a bull or like a bull. Abu 'Ubaida called
forth thirteen men from us and he made them sit in the cavity of its eye, and he took hold of one of
the ribs of its chest and made it stand and then saddled the biggest of the camels we had with us and
it passed under it (the arched rib), and we provided ourselves with pieces of boiled meat (especially
for use in our journey). When we came back to Medina, we went to Allah's Messenger (may peace be
upon him) and made a mention of that to him, whereupon he said: That was a provision which Allah
had brought forth for you. Is there any piece of meat (left) with you, so tnat you give to us that? He
(Jabir) said: We sent to Allah's Messenger (may peace be upon him) tome of that (a piece of meat)
and he ate it.
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SAHIH MUSLIM BOOK 21: THE BOOK OF GAMES AND THE ANIMALS WHICH MAY BE SLAUGHTERED AND THE ANINALS THAT ARE TO BE EATEN
said: No, but it is not found in the land of my people, and I feel that I have no liking for it. Khalid
said: I then chewed and ate it, and Allah's Messenger (may peace be upon him) was looking at me
and he did not forbid (me to eat it).
SAHIH MUSLIM BOOK 21: THE BOOK OF GAMES AND THE ANIMALS WHICH MAY BE SLAUGHTERED AND THE ANINALS THAT ARE TO BE EATEN
and the unlawful (things). We were once with Allah's Messenger (may peace be. upon him) as he
was with Maimuna, and there were with him al-Fadl b. 'Abbas, Khalid b. Walid and some women
(also) when a tray of food containing flesh was presented to him. As Allah's Apostle (may peace be
upon him) was about to eat that, Maimuna said: It is the flesh of the lizard. He withdrew his hand
saying: That is the flesh which I never eat; but he said to them (those who were present there): You
may eat. Al-Fadl ate out of that, so did Khalid b Walid, and the women. Maimuna (however) said: I
do not eat anything but that which Allah's Messenger (may peace be upon him) eats.
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wed wrath to a tribe of Bani Isra'il and distorted them to beasts which move on the earth. I do not
know, perhaps this (lizard) may be one of them. So I do not eat it, nor do I prohibit the eating of it.
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Chapter 10: It is permissible to make use of things necessary for hunting and chasing but the use of
small pebbles is disapproved
Book 021, Number 4805:
Ibn Buraida reported that Abdullah b. al-Mughaffal saw a person from amongst his companions
throwing small pebbles, whereupon he said: Don't throw pebbles. for Allah's Messenger (may peace
be upon him) did not like it, or he forbade flinging of pebbles since neither the game is taken thereby, nor an enemy defeated. but it may break a tooth or put out an eye. He, afterwards, again saw him
flinging pebbles, and said to him: I inform you that the Messenger of Allah (may peace be upon him)
did not approve or he forbade flinging of pebbles, but if I see you again flinging pebbles. I will not
speak with you.
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BOOK 22: THE BOOK OF
SACRIFICES (KITAB AL-ADAHI)
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Introduction
Religion, at its highest and best, is the devotion of the total self, through service and adoration, to
the Almighty Who controls the universe. In this sense all the manifold rites, consecrations, and purifications, offerings and sacred feasts, all the working of asceticism and morality are only the indirect
expression of the inner experience of religion-the experience of trust, surrender, yearning and enthusiasm. Sacrifice, whether that of wealth or desires, is the practical proof of man's devotion to his
Creator. It is in fact religion in action.
The Holy Qur'an expresses this attitude of mind and heart in the following words:" Say: Truly, my
prayer and my service of sacrifice, and my living and my dying are for God (alone), the Sustainer of
all the worlds, in Whose Divinity none has a share. Thus I have been bidden-and I am foremost
among those who surrender themselves unto Him" (vi. 162-163).
The 'Id al-Adha is commemorative of that unparalleled act of devotion of that noble soul. Abraham
(peace be upon him), who, in obedience to the Command of his Lord, readily offered the life of his
son Isma'il. The Holy Qur'an narrates this soul- stirring event in these words:" And when he (Isma'il)
attained the age to assist him in his (Abrahm's) work, he (Abraham) said: O my son! I see in vision
that I offer thee in sacrifice. Now see what is thy view. The son said: O my father, do as thou art commanded. Thou wilt find me, if God so wills, patient. So when they both had surrendered themselves
to (Allah), and he laid him down prostrate on his forehead (for sacrifice), We called out to him: O
Abraham, thou hast indeed fulfilled the vision. Thus do We reward the doers of good. Surely this is a
manifest trial. And We ransom- ed him with a great sacrifice. And We left (this blessing) for him
among the later generations. Peace be upon Abraham I Thus indeed do We reward those who do
good; for he was one of Our believing servants" (xxxvii. 102-111)
In the above-quoted verses 'axim (great), the adjective qualifying" Sacrifice." may be understood
both in literal and figurative sense. In literal sense it implies that a big ram was substituted. The figurative sense is even more important. It was indeed a great and momentous occasion, when two men
with concentrated will ranged themselves in ranks of those to whom self-sacrifice in the service of
God was the supreme thing in life. Similarly, the words" thou hast indeed fulfilled the vision" show
that it was not in fact the act of slaughtering which was needed for the fulfilment of the vision, but it
was the attitude of submission and surrender, an attitude of preparedness to sacrifice one's all in the
path of Allah. that was demanded of Abraham and his illustrious son, and they eminently stood this
test.
Readiness to Sacrifice One's Life. In Islam the act of sacrifice is the symbol of a Muslim's readiness
to lay down his life, and to sacrifice all his interests and desires in the cause of truth. The purpose of
sacrifice is not fulfilled only by shedding the blood of an animal, but it is really fulfilled when a man
submits himself completely to the command of Allah. This has been clearly laid down in Sura Hajj,
verse 37;" Not their flesh, nor their blood reaches Allah, but it is the piety from you that reaches
1216 / 1800
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Him." This verse eloquently speaks of the fact that sacrifice in Islam is nothing else than a natural expression of homage and gratitude to the Creator. It is the spirit of willing devotion and cheerful obedience underlying sacrifices that is accepted by Allah Who is the Fountainhead of all morality. It is
only piety of heart. nobility of soul and righteousness of conduct, that is acceptable to Him. It is essentially symbolic, an external symbol of dedication, devotion to Allah. Tafsir Ibn Kathir stresses this
point:" The man who offers sacrifice should keep this fact uppermost in his mind that the most important motive behind this is the willing submission to Allah" ' (Vol. VI, p. 183).
Such truths, so self-evident to the Muslim readers, needed a clear and emphatic enunciation in
view of the horrible misconceptions which had crowded round the act of sacrifice before Islam.
" Throughout the Semitic field," observes Robertson Smith, in his well known book. The Religion of
the Semitics, the fundamental idea of sacrifice was that of communion between the God and his
worshipper by joint participation in the living flesh and blood of a sacred victim" (p. 49).
" The Greeks also looked upon sacrifice as a 'Communion feast' with the Divinity, in which the God
and his people became of one flesh by partaking together of the flesh of the victim; the animal was
regarded, as in some degree, divine, as having the divine spirit incarnate in it. Among the Babylonians the gods feast in heaven, they eat the offerings, they scent the savour, like flies do they gather
themselves together with the offerers" (Hastings, Encyclopedia of Rdigion & Ethics, Article"
Sacrifice" ).
The Holy Qur'an strikes at the very root of such wrong concepts of sacrifice and asserts that" it is
neither the flesh nor the blood of (animals) that reaches Allah, but it is your piety that reaches Him,"
for God does not stand In need of food or blood. What He, in fact, desires is the devotion and piety of
our hearts. and, as a symbol of such offer, the visible institution of sacrifice has been instituted. The
Holy Qur'an has further elucidated the main parpose of the institution of sacrifice." For every people
did We appoint rites (of sacrifice) that they might celebrate the name of God over the sustenance He
gave them from animals (fit for food). But your God is One God. Sub- mit then your wills to him (in
Islam).... The sacrificial camels We have made for you as among the symbols from God. In them is
(much) good for you So mention the name of Allah on them standing in a row. Then when they fall
down on their sides, eat of them, feed the contented one and the beggar. Thus have We made them
subservient to you that you may be grateful" (xxii. 34-38).
The Qur'an testifies to the historical fact that whatever may be the outward symbols of sacrifice, it
has been accepted in one form or another by all the nations of the world. It had been a fundamental
element of both Jewish and Gentile religions, and Christianity. It had been corrupted by many wrong
practices and been overlaid by many wrong notions before the advent of Islam. Islam purifies it from
all wrong notions and practices connected with it, and makes it explicitly clear that the act of sacrifice is an outward symbol of man's readiness to lay down his life, if required, and to surrender all his
interests in the cause of truth and righteousness.
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The words" We have made them (subservient) to you" have a very wide significance. A Muslim has
been awakened to the realisation of the fact that if they offer as a sacrifice an animal over which
they hold control, it is their bounden duty to lay down their lives in the way of Allah, Who is not
only their Master, but also their Creator and Sustainer and Who. therefore, exercises a far greater
authority over them than they do over the animals. This should be the true motive of sacrifice, and it
is with this spirit that this act should be performed.
The Qur'anic words" To Him is acceptable observance of duty on your part" make it abundantly
clear that the prevalent idea of atonement that" it is the blood that maketh an atonement for the soul"
(Leviticus; 17: 11) has no foundation in Islam. The expiation of sin in Islam rests entirely on the good
deeds of men, repentance of the Winners and the Forgiving and Merciful nature of God 'This fact
cuts the ground from under the feet of any theory of an atoning sacrifice.
The opening verse" For every people did We appoint rites (of sacrifice) that they might celebrate
the name of God over the beast cattle wherewith He bath provided them," speaks of the fact that the
very idea of human sacrifice is repugnant to the true religion and Allah has never given it sanction.
This practice of human sacrifice was not uncommon before Islam." Both on the mainland of Greece and in the Greek colonies human sacrifice was practised, usually as a means towards expulsion of
evil" (Encydopaedia Britannica, Article'on" Sacrifice" ). it occupied a prominent place in the ritual of
the mother goddesses of ancient times.
" The ordinary form of sacrifice," says E. O. James, in his famous book, The origins of Sacrifice,"
consisted in stripping the victim of his ornaments, stretching him over the convex sacrificial stones
and while fare priests held his arms, legs, head, the high priests or sacrificer cut open his breast with
a flint or obsidian knife, and tore out the heart. This was held up to the sun to provide it with nourishment, before it was cast into a basin of Copal placed in a position to enable the blood and incense to
ascend to the gods. The body was hurled down the steps of the temple to the court where it was seized by the priest or by the warrior who captured the victim. Some times a solemn feast was then held
on the flesh, the skin having first been removed to be worn ceremonially by men who seem to have
acquired thereby the fertilising nd health-giving qualities of the victim. Some of the blood was carried to certain temples and smeared on the hips of the images of gods" (pp. 84-6).
Islam has not only exterminated the very idea of human sacrifice, but has completely ended all
such inhuman practices which were very common with the people before Islam. The Holy Qur'an
makes a pointed reference to the fact that this sacrifice of animals is commemorative of Abraham's
offer of his son's life at the Command of Allah, who was substituted by a ram, and it has been perpetuated by Islam. It is narrated that once the Companions of the Holy Prophet (may peace be upon
him) asked him about the sacrifice. He replied:" This is commemorative Sunnah of your father Abraham" (vide Ibn Kathir, Vol. III, p. 221). That this practice of sacrifice was already prevalent amongst
the people before Islam can be well borne out by the fact that we find clear references to it in the
poetry of pre-Islamic Arabia. The well. known poet Umayya observes:
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SAHIH MUSLIM
Abraham was one who would fulfil the pledges and offer sacrifices for Allah's sake.
Thus he offered the life of his only son whose separation and whose risk of life, he could not bear.
He said," O my son I have pledged you to Allah.
May I sacrifice my life for you!
Be steadfast and firm."
He had hardly taken off the shirt of his son, when Allah substituted Isma'il by a stout ram.
Not only this practice of sacrifice has been preserved in Islam, but even the way of Abraham's has
been declared to he one of righteousness and truthfulness:
" Say: Behold, my Lord has guided me to a way that is straight-a religion of Right Path-the Path
(trodden) by Abraham, who was wholly devoted to God, and was not of those who ascribe divinity to
any beside him" (vi. 161).
Even the Millat has been assigned a name after the name of Abraham:
" He hath selected you and hath not placed upon you any hardship in religion-the religion of your
father, Abraham. He named you Muslims before this, and in this, that the Messenger may be a witness to you and you may he witnesses to mankind" (xxii. 78).
Historical Continuity, The constant reference to the earlier Prophets and the Qur'anic testimony to
their righteousness and the preservation of some of their religious practices have been done to awaken the people to the realisation of a fundamental fact, i. e. the fact of the historical continuity of religious experience. The Muslims have been asked to believe in that which has been revealed unto
Prophet Muhammad (may peace be upon him) as well as in that which was revealed before him.
Life-so the Qur'an teaches us-is not a series of disconnected parts but a continuous, organic process:
and this law applies also to the law of the mind, of which man's religious experience (in its cumulative sense) is a part. To make religious experience more living, to set Allah the Ever-living with loving vividness before the eyes of living men, to make them feel Him as actually and eternally present
in their lives, man needs a path, clear-cut path, lightened with glories of the Messengers of Allah-a
path on which one should not feel lonely but the strength of comradeship of those noble souls upon
whom Allah has bestowed His choicest blessings.
A few words may be said about the way how an animal should be slaughtered according to the teachings of Islam. Three are the aims which should be kept before the mind while slaughtering the
animal:
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It should be slaughtered with a sharp knife so that its jugular vein may be cut with the minimum
possible pain and its skin should not be removed and limbs should not be cut so long as there is any
sign of life in it.
The head should not be removed from the body abruptly but only the jugular vein should be cut
so that even the last drop of blood flows out of its body. If the animal is beheaded with a stroke, the
blood congeals in its veins which makes the flesh distasteful and pernicious to health.
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haste for your family. He said: I have a goat with me better than two goats. Thereupon he said: Sacrifice it for that is the best.
SAHIH MUSLIM
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rator) said: There fell to our lot as spoils of war camels and goats, and one of the camels among them
became wild. A person (amongst usl struck It with an arrow which brought it under control. whereupon Allah's Messenger (may peace be upon him) said: This camel became wild like wild animals,
so if you find any animal getting wild, you do the same with that
1226 / 1800
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Chapter 5: It was not permissible to eat the flesh of sacrificial animals beyond three days at the beginning
of islam, but this prohibition was abrogated, and
now it is permissible
Book 022, Number 4850:
Abu Ubaid reported: I was with 'Ali b. Abi Talib on the occasion of the 'Id day. He started with the
'Id prayer before delivering the sermon, and said: Allah's Messenger (may peace be upon him) forbade us to eat the flesh of our sacrificial animals beyond three days.
SAHIH MUSLIM
SAHIH MUSLIM
he upon him) that they had children and servants of theirs (to feed), whereupon he said: Eat, and
feed others, and store, and make it a provision of food.
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who sacrificed for anyone besides Allah; and Allah cursed him who accommodates an innovator (in
religion) ; and Allah cursed him who changed the minarets (the boundary lines) of the land.
1232 / 1800
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SAHIH MUSLIM
BOOK 23: THE BOOK OF DRINKS
(KITAB AL-ASHRIBA)
1233 / 1800
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SAHIH MUSLIM
mels. Thereupon Hamza stood up with a sword (in his hand) and cut off their humps and ripped
their haunches and tore out their livers. 'Ali said: I went away until I came to Allah's Messenger (may
peace be upon him) and there was with him Zaid b. Haritha. Allah's Messenger (may peace be upon
him) recognised from my face what I had experienced, whereupon Allah's Messenger (may peace be
upon him) said: What has happened to you? I said: Messenger of Allah, by Allah, I have never seen
(such an unfortunate day) as this day. Hamza has committed aggression to my she-camels, and has
cut off their humps. and ripped their haunches, and he is in a house in the company of some drunkards. (Hearing this) Allah's Messenger (may peace be upon him) sent for his mantle and, putting it
on him, he proceeded, and I and Zaid b. Haritha followed him, until he came to the door (of the house) in which there was Hamza. He (the Holy Prophet) sought permission which they granted him.
and they were all drunk. Allah's Messenger (may peace be upon him) began to reprimand Hamza for
what he had done. Hamza's eyes were red. He cast a glance at Allah's Messenger (may peace be upon
him) and then looked towards his knees. and then lifted his eyes and cast a glance at his waist and
then lifted his eyes and saw his face. And then Hamza said: Are you anything but the slaves of my father? Alah's Messenger (may peace be upon him) came to know that he was intoxicated, and he thus
turned upon his heels, and came out, and we also came out along with him.
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tor) said: They then never reverted to it, nor even asked about this after the announcement by that
person.
1236 / 1800
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Chapter 5: It is not approved to prepare Nabidh by mixing dry dates and grapes
Book 023, Number 4896:
Jabir b. 'Abdullah al-Ansari reported that Allah's Messenger (may peace upon him) prohibited the
mixing of grapes and fresh dates, and dry dates and fresh dates.
1238 / 1800
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1239 / 1800
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Chapter 6: It is forbidden to prepare Nabidh in varnished jar, gourd, green pitcher, and hollow stumps
Book 023, Number 4913:
Anas b. Malik reported that Allah's Messenger (may peace be upon him) forbade the preparation
of Nabidh in gourd or varnished jar.
SAHIH MUSLIM
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wooden vessels. This Naqir is the wood of date-palm from which the vessel is fashioned out or hollowed out, but he commanded us to prepare Nabidh in waterskins.
1246 / 1800
SAHIH MUSLIM
1247 / 1800
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from millet and was called Mizr. Allah's Messenger (may peace be upon him) asked whether that
was intoxicating. He said: Yes. Thereupon Allah's Messenger (may peace be upon him) said: Every intoxicant is forbidden. Verily Allah the Exalted and Majestic, made a covenant to those who drank intoxicants to make their drink Tinat al-Khabal. They said: Allah's Messenger, what is Tinat a]-Khabal?
He said: It is the sweat of the denizens of Hell or the discharge of the denizens of Hell.
1249 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
and some persons amongst his Companions prepared Nabidh for him in green pitcher, hollow stump
and gourd. He commanded it to be thrown away, and it was done accordingly. He then ordered them
(to prepare it.) in a waterskin and it was prepared in that by steeping raisins in water, and it was
prepared in the night. In the morning he drank out of that and on that day and then the next night,
and then on the next day until the evening. He drank and gave others to drink. When it was morning
(of the third night) he commanded what was left of that to be thrown away.
SAHIH MUSLIM
SAHIH MUSLIM
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1254 / 1800
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1260 / 1800
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1261 / 1800
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Chapter 16: The merit of licking the fingers after taking food and wiping the dish (with fingers) and
eating of the fallen mouthful after removing the
dirt sticking to it
Book 023, Number 5037:
Ibn 'Abbas reported Allah's Messenger (may peace be upon him.) as saying: When any one of you
eats food he should not wipe his hand until he has licked it himself or has given it to someone else to
lick.
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SAHIH MUSLIM
SAHIH MUSLIM
1264 / 1800
SAHIH MUSLIM
Messenger (may peace be upon him) also said: No (then I cannot join the feast). He returned inviting
him, and Allah's Messenger (may peace be upon him) said: She is also there (i. e. 'A'isha should also
be invited). He said: No. Thereupon Allah's Messenger (may peace be upon him) also said: No (and
declined his offer). He returned again to invite him and Allah's Messenger (may peace be upon him)
again said: She is also there. He (the host) said:" Yes" for the third time. Then he accepted his invitation, and both of them set out until they came to his house.
1265 / 1800
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SAHIH MUSLIM
forward along with him until they both (Allah's Messenger, along with Abu Talha) came in. Then Allah's Messenger (may peace be upon him) said: Umm Sulaim. bring forth that which you have with
you. She brought the bread. Allah's Messenger (may peace be upon him) commanded that the bread
be broken into small pieces, and when Umm Sulaim had squeezed a small waterskin and put seasoning on it, Allah's Messenger (may peace be upon him) recited something regarding it what Allah
wished him to say. He then said: Allow ten (guests to come in and have their meals). He permitted
them; they ate until they had their fill. They then went out. He (the Holy Prophet) again said: Permit
ten (more) and he (the host gave permission to them. They ate until they had enough. Then they
went out. he again said: Permit ten (more) until all the people had eaten to their fill, and they were
seventy or eighty persons.
SAHIH MUSLIM
name of Allah upon it (the meal). They ate until eighty persons had taken the food. Then Allah's
Apostle (may peace be upon him) had his meal and so the members of the household, and still they
left some food."
1268 / 1800
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1269 / 1800
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1270 / 1800
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food (with you)? They (the members of the household) said: Yes And then there were brought three
loaves of bread for him (the Holy Prophet) and placed in the basket of palm leaves. Allah's Messenger
(may peace be upon him) picked up one loaf and placed that before him, and then picked up another
one and placed it before me. He then picked up the third one and broke it into two parts, and kept
the one-half before him and the other half before me, and then said: Is there any condiment? They
(the members of the household) said: There is nothing (in the form of condiment) but some vinegar
only. He said: Bring that, for vinegar is a good condiment.
SAHIH MUSLIM
him that he had not eaten (the food). He (Abd Ayyub Ansari) was distressed and went up to him (to
the Holy Prophet) and said: Is it forbidden? But Allah's Messenger (may peace be upon him) said: No,
(it is not forbidden), but I do not like it. and he (Abu Ayyub Ansari) said: I also do not like what you
do not like or which you did not like. He (Abu Ayyub Ansari) said: (The Holy Prophet did not eat garlic) as Allah's Apostle (may peace be upon him) was visited (by angels) and brought him the message
of Allah.
SAHIH MUSLIM
show mercy to him. A person from the Ansar who was called Abu Talha stood up and he took him to
his house. The rest of the hadith is the same and mention is (also) made in that about the revelation
of the verse as narrated by Waki'.
SAHIH MUSLIM
schiefs. I said: Allah's Messenger, this affair of mind is like this and this. and I have done so. Thereupon. Allah's Apostle (may peace be upon him) said: This is nothing but a mercy from Allah. Why is it
that you did not give me an opportunity so that we should have awakened our two friends and they
would have got their share (of the milk)? I said: By Him Who has sent you with Truth. I do not mind
whatever you give (to them), and whatever the (other) people happen to get, when I had got it along
with you from among the people.
SAHIH MUSLIM
(Abu Bakr) then came (back to his own house) when (a considerable) part of the night had been
over, as Allah had desired. His wife said to him: What held you back from your guests? He said: Oh!
have you not served them the evening meal (by this time)? She said: It was in fact served to them. but
they refused to eat until you came. He ('Abd al-Rahman) said: I slunk away and bid myself. He (Abu
Bakr) said: O, you stupid fellow, and he reprimanded me, and said to the guests: Eat, though it may
not be pleasant now. He said: By Allah. I will never eat it He ('Abd al-Rahman) said: By Allah. we did
not take a morsel when from beneath that (there appeared) more until they had eaten to their fill,
and lo! it was more than what it was before. Abu Bakr saw that and found that it was so or more
than that. He said to his wife: Sister of Band Firis, what is th-is? She said: By the coolness of my eyes.
it is in excess by three times over the previous one. Then Abu Bakr ate saying: That was from the Satan (viz. his vow for not eating the food). He then took a morsel out of that and then took it (the rest)
to the Messenger of Allah (may peace be upon him), and it was kept there until morning, and during
(those days) there was a covenant between us and some other people, and the period of covenant
was over, and we had appointed twelve officials with every person amongst them. It is Allah only
Who knows as to how many people were there with each of them. He sent (this food to them) and all
of them ate out of it.
SAHIH MUSLIM
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BOOK 24: THE BOOK PERTAINING
TO CLOTHES AND DECORATION
(KITAB AL-LIBAS WA'L-ZINAH)
1283 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
Chapter 1: The use of gold and silver vessels is forbidden to men and women and it is also prohibited to
drink in them
Book 024, Number 5126:
Umm Salama, the wife of Allah's Apostle (may peace be upon him), said: He who drinks in the vessel of silver in fact drinks down in his belly the fire of Hell.
1284 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1285 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1286 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
Messenger (may peace be upon him) was presented with a striped silk garment and he sent it to him
('Umar). He (, Umar) said: You sent it to me whereas I heard from you about it what you had to say,
whereupon he (Allah's Messenger) said: I sent it to you so that you may benefit by it.
1288 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1289 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1290 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1291 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
Chapter 2: It is permissible for a man to wear silk because of itch or some other reason
Book 024, Number 5168:
Anas b. Malik reported to them (his companions) that Allah's Messnger (may peace be upon him)
had granted concession to Abd al-Rahman b. *Anf and Zubair b. 'Awwam for the wearing of a silk
shirt during the journey and because of itch which they both had or any other disease from which
both of them had been suffering.
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1293 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1294 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1295 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
ment with no other intention but pride, Allah would not look toward him on the Day of Resurrection.
1297 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1298 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
upon it (Mubamrnad, Messenger of Allah), and said: No one should engrave anything like the engraving of this signet ring of mine. and when he Wore it. he kept its stone towards the inside of his
palm, and it was this which fell down (from the hands) of Mu'ayqib into the well of Aris.
1300 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1302 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1303 / 1800
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BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
and he should not walk with one shoe and he should not eat with his left hand and should not wrap
his cloth round his knees or wrap himself completely leaving no room for the arins.
1304 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
was in his hand (in the hand of Allah's Apostle) a staff. He threw it from his hand and said: Never has
Allah or His messengers (angels) ever broken their promise. Then he cast a glance (and by chance)
found a puppy under his cot and said: 'A'isha, when did this dog enter here? She said: BY Allah, I
don't know He then commanded and it was turned out. Then Gabriel came and Allah's Messenger
(may peace be upon him) said to him: You promised me and I waited for you. but you did not come,
whereupon he said: It was the dog in your house which prevented me (to come), for we (angels) do
not enter a house in which there is a dog or a picture.
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
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SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
mitted on the authority of the nephew of Majishun she (A'isha) is reported to have said: I took it and
prepared two cushions out of that and he (the Holy Prophet) used to recline against them in the house.
1310 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1312 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1313 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
1314 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
The woman who adds false hair has been cursed. This hadith has been narrated on the authority of
Nafi' with the same chain of transmitters but with a slight variation of wording.
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would
be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they
would not smell its odour whereas its odour would be smelt from such and such distance.
1318 / 1800
SAHIH MUSLIM
BOOK 24: THE BOOK PERTAINING TO CLOTHES AND DECORATION (KITAB AL-LIBAS WA'L-ZINAH)
SAHIH MUSLIM
BOOK 25: THE BOOK ON
GENERAL BEHAVIOUR (KITAB ALADAB)
1319 / 1800
SAHIH MUSLIM
Chapter 1: Forbiddance in calling one (other than Allah's apostle) with the kunya of Abu'l-Qasim and
the fact pertaining to good names
Book 025, Number 5314:
Anas reported that person at Baqi' called another person as" Abu'l- Qasim," and Allah's Messenger
(may peace be upon him) turned towards him. He (the person who had uttered these words) said:
Messenger of Allah, I did not mean you, but I called such and such (person), whereupon Allah's Messenger (may peace be upon him) said: You may call yourself by my name, but not by my kunya.
1320 / 1800
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1321 / 1800
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ring Allah), and he also said: Do not give these names to your servants, Yasar and Rabah and Nafi
and Najth.
1323 / 1800
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1324 / 1800
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hold of them (dates and chewed them). He then put them (the chewed dates) in the mouth of the
child and then rubbed his palate and gave him the name of 'Abdullah.
1326 / 1800
SAHIH MUSLIM
Chapter 6: Permissibility of calling one as "my son", besides one's own son
Book 025, Number 5351:
Anas b Malik reported that Allah's Messenger (may peace be upon him) addressed me: O My Son.
1327 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
on (for entering the house) should be sought three times and if permission is granted to you (then get
in). otherwise go back. Ubayy b. Ka'b said: What is the iiiatter? He said: I sought permission yesterday
from 'Umar b. Khattab three times but he did not permit me, so I came back; then I went to him today and visited him and informed him that I had come to him yesterday and greeted him thrice, then
came back, whereupon he said: Yes, we did hear you but be were at that time busy, but why did you
not seek permission (further and you must have never gone back until you were permitted to do so).
He said: I sought permission (in the manner) that I heard Allah's Messenger (may peace be upon
him) having said (in connection 'With the seeking of permission for entering the house of a
stranger). Thereupon he (Hadrat Umar) said: By Allah, I shall torture your back and your stomach
unless you bring one who may bear witness to what you state. 'Ubayy b. Ka'b said: By Allah, none
should stand with you (to bear testimony) but the youngest amongst us. And he therefore, said to
Abu Sa'id: Stand up. So I stood up until I came to Umar and said: I heard Allah's Messenger (may peace be upon him) say this.
SAHIH MUSLIM
(Hadrat 'Umar) said: What did prompt you to do it? Thereupon, he said: This is how we have been
commanded to act. He (Hadrat 'Umar) said: Bring evidence (in support of) it, otherwise I shall deal
(strictly) with you. So he (Abu Musa) set out and came to the meeting of the Ansar and asked them to
bear witness before hadrat Umar about this. They (the Companions present there) said: None but the
youngest amongst us would bear out this fact. So Abu Sa'id Khudri (who was the youngest one in
that company) said: We have been commanded to do so (while visiting the house of other people).
Thereupon 'Umar said: This command of Allah's Messenger (may peace be upon him) had remained
hidden from me up till now due to (my) business in the market.
SAHIH MUSLIM
Ka'b), did you hear this from Allah's Messenger (may peace be upon him)? Thereupon he said: Yes.
and he further said: Ibn Khattab, do not be a torment for the Companions of Allah's Messenger (may
peace he upon him). No mention has, however, been made of the words of 'Umar:" Hallowed be Allah" and what follows subsequently.
1331 / 1800
SAHIH MUSLIM
door, I would have thrust that into your eyes, and Allah's Messenger (may peace be upon him) said:
Permission is needed as a protection against glance.
1332 / 1800
SAHIH MUSLIM
1333 / 1800
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SAHIH MUSLIM
BOOK 26: THE BOOK ON
SALUTATIONS AND GREETINGS
(KITAB AS-SALAM)
1334 / 1800
SAHIH MUSLIM
Introduction
Just as the face is the index to the mind, in the same way the words of greetings which are exchanged amongst people indicate the spiritual role of a society. The gestures, and the expressions of
salutations are, therefore, the indicators of the ideals for which a particular society stands. The common practice with the pre-Islamic Arabs and the modern West is to greet one another with Good
Morning and Good Evening accompanied by a gesture of the hand or the nodding of head. These
words have no spiritual and moral significance, but just a wish that one should find one's mornings
and evenings happy. The words of greeting which Islam has exhorted its followers to use at the time
of meeting are as-Salam-u-'Alaikum which have a deep spiritual and moral significance behind
them Since the predominant feature of Islamic faith and practice is peace within and peace without,
it has, therefore, been made a watchword which should be repeated on every occasion when two
Muslims meet so that the utmost importance of peace should be constantly inculcated in the mind of
every Muslim, and he should have full consciousness of the great reality that he lives in this world as
a messenger of peace for mankind. peace amongst individuals and nations. -The second important
feature of words of greeting in Islam is that they convey the message of peace not only to the person
who is greeted but to the whole of the Muslim society as it is the plural pronoun that is used for the
blessing of peace. (The pronoun'Alaikum has a evry wide range and all the Muslims come within its
orbit.)
The two words as-Salam-u-'Alaikum may be called the irreducible minimum which are essential
for greeting one another. The Muslims have been commanded to add to this expression some other
words with a view to excelling one another in showering blessing upon the Muslims. The words asSalam-u-'Alaikum are generally suffixed with these words Rahmat Allah wa Barakaatuh (mercy of
Allah and His bleasings). These three words:" peace..., mercy" and" blessings of Allah" in fact form the
sum and substance of Islam and the Muslims are asked to shower upon one another these benedictions. so that they may be able to live in this world and the Hereafter in perfect peace and tranquillity
and blessings and mercy of Allah around him.
According to Imam Nawawl, greeting with the words of as-Salam-u-'Alaikum is a Sunnah, and
responding to it is Wajib (obligatory), but this essentiality is of the nature of Kifaya, meaning thereby
that if a few persons out of the whole assembly or group respond to the greeting it will absolve all of
the responsibility of response but if no response comes forth from any quarter all are held responsible for it.
1335 / 1800
SAHIH MUSLIM
1336 / 1800
SAHIH MUSLIM
Chapter 4: Prohibition of saying first as-Salam-u-'Alaikum to the people of the book, and how their salutations should be responded
Book 026, Number 5380:
Anas b. Malik reported Allah's Messenger (may peace be upon him) as saying: When the People of
the Book offer you salutations, you should say: The same to you.
1337 / 1800
SAHIH MUSLIM
1338 / 1800
SAHIH MUSLIM
1339 / 1800
SAHIH MUSLIM
1340 / 1800
SAHIH MUSLIM
1341 / 1800
SAHIH MUSLIM
Chapter 9: It is excellent to tell a man when one is accompanied by one's wife or mahram lady that she is
one's wife or mahram and to remove his doubt
Book 026, Number 5404:
Anas reported that when Allah's Messenger (may peace be upon him) was in the company of one
of his wives a person happened to pass by them. He called him and when he came, he said to him: 0
so and so, she was my such and such wife. Thereupon he said, Allah's Messenger, if I were to doubt
at all, I would have entertained no doubt about you at least. Thereupon Allah's Messenger (may peace be upon him) said: Verily Satan circulates in the body like blood.
SAHIH MUSLIM
of the hadith is the same except with the variation of the words that Allah's Apostle (may peace be
upon him) said:" Satan penetrates in man like the penetration of blood (in every part of body)."
Chapter 11: if a person goes away from the place occupied by him, he has a better right to occupy it after
coming back
Book 026, Number 5408:
Ibn 'Umar reported Allah's Messenger (may peace be upon him) having said: None of you should
make another one stand in the meeting and then occupy his place.
1343 / 1800
SAHIH MUSLIM
1344 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
upon my head I happened to meet Allah's Messenger (may peace be upon him) along with a group of
his Companions. He called me and said (to the camel) to sit down so that he should make cite ride
behind hirn. (I told my husband: ) I felt shy and remembered your jealousy, whereupon he said: By
Allah. the carrying of the stone dates upon your bead is more severe a burden than riding with him.
She said: (I led the life of hardship) until Abu Bakr sent afterwards a female servant who took upon
herself the responsibility of looking after the horse and I felt as it she had emancipated me.
1346 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
1348 / 1800
SAHIH MUSLIM
rator) said that they (the Companion's of the Holy Prophet) said: Should we not kill her? Thereupon
he said: No. He (Anas) said: I felt (the affects of this poison) on the uvula of Allah's Messenger.
1349 / 1800
SAHIH MUSLIM
1350 / 1800
SAHIH MUSLIM
1351 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
peace upon him). A person said: Allah's Messenger, I use incantation (for curing the effect. of sting),
whereupon he said: He who is competent amongst you to benefit his brother should do so.
1353 / 1800
SAHIH MUSLIM
Chapter 21: Permissibility of getting reward for incantations from the words of the Qur'an
Book 026, Number 5458:
Abu Sa'id Khudri reported that some persons amongst the Companions of Allah's Messenger (may
peace be upon him) set out on a journey and they happened to pass by a tribe from the tribes of Arabia. They demanded hospitality from the members of that tribe, but they did not extend any hospitality to them. They said to them: Is there any incantator amongst you, at the chief of the tribe has bgen
stung by a scorpion? A person amongst us said: 'Yes. So he came to him and he practised incan- tation with the help of Sura al-Fatiha and the person became all right. He was given a flock of sheep (as
recompense), but he refused to accept that, saying: I shall make a mention of it to Allah's Apostle
(may peace be upon him), and if he approves of it. then I shall accept it. So we came to Allah's Apostle (may peace be upon him) and made a mention of that to him and he (that person) said: Allah's
Messenger by Allah, I did not practice incantation but with the help of Sura al-Fatiha of the Holy
Book. He (the Holy Prophet) smiled and said: How did you come to know that it can be used (as incactation)? - and then said: Take out of that and allocate a share for me along with your share.
1354 / 1800
SAHIH MUSLIM
1355 / 1800
SAHIH MUSLIM
1356 / 1800
SAHIH MUSLIM
1357 / 1800
SAHIH MUSLIM
1358 / 1800
SAHIH MUSLIM
Chapter 25: Disapproval of applying remedy by pouring the medicine in the mouth forcibly
Book 026, Number 5486:
'A'isha reported: we (intended to pour) medicine in the mouth of Allah's Messenger (may peace be
upon him) in his illness, but he pointed out (with the gesture of his hand) that it should not be poured into the mouth against his will. We said: (It was perhaps due to the natural) aversion of the patient against medicine. When he recovered, he said: Medicine should be poured into the mouth of
every one of you except Ibn 'Abbas, for he was not present amongst you.
SAHIH MUSLIM
be swelling of uvula.) Thereupon Allah's Messenger (may peace be upon him) said: Why do you afflict your children by compressing in this way? You should use Indian aloeswood, for it has seven remedies in it, one of them being the remedy for pleurisy. Ubaidullah reported that she had told that
that was the child who pissed in the lap of Allah's Messenger (may peace be upon him), and Allah's
Messenger (may peace be upon him) called for water and sprinkled it on his imrine, but he did not
wash it well.
SAHIH MUSLIM
made his bowels more loose. He said this three times; and then he came the fourth time, and he (the
Holy Prophet) said: Give him honey. He said: I did give him, but it has only made his bowels more
loose, whereupon Allah's Messenger (may peace be upon him) said: Allah has spoken the truth and
your brother's bowels are in the wrong. So he made him drink (honey) and he was recovered. This
hadith has been narrated on the authority of Abu Sa'id Khudri through another chain of transmitters
but with a slight variation of wording.
1361 / 1800
SAHIH MUSLIM
1362 / 1800
SAHIH MUSLIM
1363 / 1800
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1364 / 1800
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1367 / 1800
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1368 / 1800
SAHIH MUSLIM
What about this? Thereupon he (the Holy Prophet) said: There was a Prophet who drew lines, so
whose lines agree with his line for him it is allowable.
1369 / 1800
SAHIH MUSLIM
1370 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
Abu Lubaba said: They had been forbidden to make an attempt to kill house snakes and they had
been commanded to kill the snakes having small tails, small snakes and those having streaks over
them, and it was said: Both of them affect the eyes and cause miscarriage to women.
1372 / 1800
SAHIH MUSLIM
1373 / 1800
SAHIH MUSLIM
1374 / 1800
SAHIH MUSLIM
1375 / 1800
SAHIH MUSLIM
1376 / 1800
SAHIH MUSLIM
around him) said: Allah's Messenger, is there for us a reward even for (serving) such animals? He
said: Yes, there is a reward for service to every living animal.
1377 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
BOOK 27: THE BOOK
CONCERNING THE USE OF
1378 / 1800
SAHIH MUSLIM
BOOK 27: THE BOOK CONCERNING THE USE OF CORRECT WORDS (KITAB AL-ALFAZ MIN AL-ADAB WA GHAIRIHA)
1379 / 1800
SAHIH MUSLIM
BOOK 27: THE BOOK CONCERNING THE USE OF CORRECT WORDS (KITAB AL-ALFAZ MIN AL-ADAB WA GHAIRIHA)
Chapter 3: The proper use of the words: bondman, slave-girl, al-maula and as-sayyid
Book 027, Number 5591:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: None of you should
say: My bondman and my slave-girl, for all of you are the bondmen of Allah, and all your women
are the slave-girls of Allah; but say: My servant, my girl, and my young man and my young girl.
1380 / 1800
SAHIH MUSLIM
BOOK 27: THE BOOK CONCERNING THE USE OF CORRECT WORDS (KITAB AL-ALFAZ MIN AL-ADAB WA GHAIRIHA)
1381 / 1800
SAHIH MUSLIM
BOOK 27: THE BOOK CONCERNING THE USE OF CORRECT WORDS (KITAB AL-ALFAZ MIN AL-ADAB WA GHAIRIHA)
1382 / 1800
SAHIH MUSLIM
BOOK 27: THE BOOK CONCERNING THE USE OF CORRECT WORDS (KITAB AL-ALFAZ MIN AL-ADAB WA GHAIRIHA)
SAHIH MUSLIM
BOOK 28: THE BOOK OF POETRY
(KITAB AL-SH`IR)
1383 / 1800
SAHIH MUSLIM
Chapter 1:
Book 028, Number 5602:
'Amr b. Sharid reported his father as saying: One day when I rode ehind Allah's Messenger (may
peace be upon him), he said (to me): Do you remember any Poetry of Umayya b. Abu Salt. I said: Yes.
He said: Then go on. I recited a couplet, and he said: Go on. Then I again recited a couplet and he
said: Go on. I recited one hundred couplets (of his poetry). This hadith has been reported on the authority of Sharid through another chain of transmitters but with a slight variation of wording.
1384 / 1800
SAHIH MUSLIM
1385 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
BOOK 29: THE BOOK OF VISION
(KITAB AL-RUYA)
1386 / 1800
SAHIH MUSLIM
Chapter 1:
Book 029, Number 5613:
Abu Salama reported: I used to see dreams (and was so much perturbed) that I began to quiver
and have temperature, but did not cover myself with a mantle. I met Abu Qatada and made a mention of that to him. He said: I heard Allah's Messenger (may peace be upon him) as saying: A good vision comes from Allah and a (bad) dream (hulm) from devil. So when one of you sees a bad dream
(hulm) which he does not like, he should spit on his left side thrice and seek refuge with Allah from
its evil; then it will not harm him.
1387 / 1800
SAHIH MUSLIM
1388 / 1800
SAHIH MUSLIM
1389 / 1800
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1390 / 1800
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1391 / 1800
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1392 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
him) to Medina and said: If Muhammad assigns his caliphate to me after him I would follow, and
there came along with him a large body of persons of his tribe and there came to him Allah's Apostle
(may peace be upon him) along with Thabit b. Qais b. Shammas and the Prophet of Allah (may peace
be upon him) had a piece of wood in his hand until he came in front of Musailima in the company of
his companions and said: If you were to ask even this (wood), I would never give it to you. I am not
going to do anything against the will of God in your case, and if you turn away (from what I say) Allah will destroy you. And I find you in the same state which I was shown (in the dream) and here is
Thabit and he would answer you on my behalf. He (the Holy Prophet) then went back. Ibn 'Abbas
said: I asked the (meanings of the) words of Allah's Apostle (may peace be upon him):" You are the
same what I was made to see about you in my dream." and Abu Huraira reported that Allah's Messenger. (may peace be upon him) said: While I was sleeping I saw in my hands two gold bangles.
This had a disturbing effect upon me and I was given a suggestion in the sleep that I should blow
over them, so I blew over them and they were no more. And I interpreted these (two bangles) as the
two great liars who would appear after me and the one amongst them was 'Anasi the inhabitant of
San'a' and the other one Musailima the inhabitant of Yamama.
1394 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
BOOK 30: THE BOOK PERTAINING
TO THE EXCELLENT QUALITIES OF
THE
1395 / 1800
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
1396 / 1800
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
Chapter 3: The miracles of the holy prophet (may peace be upon him)
Book 030, Number 5656:
Anas reported that Allah's Apostle (may peace be upon him) called for water and he was given a
vessel and the people began to perform ablution in that and I counted (the persons) and they were
between fifty and eighty and I saw water which was spouting from his fingers.
1397 / 1800
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
kept providing her with seasoning for her household until she had (completely) squeezed it. She
came to Allah's Apostle (may peace be upon him) and (informed him about it). Thereupon, he (the
Holy Prophet) said: Did you squeeze it? She said: Yes. Thereupon he said: If you had left it in that
very state, it would have kept on provid- ing you (the clarified butter) on end.
1398 / 1800
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
will overtake you during the night, so none amongst you should stand up and he who has a camel
with him should hobble it firmly. A violent storm blew and a person who had stood up was carried
away by the storm and thrown between the mountains of Tayy. Then the messenger of the son of al
'Alma', the ruler of Aila, came to Allah's Messenger (may peace be upon him) with a letter and a gift
of a white mule. Allah's Messenger (may peace be upon him) wrote him (the reply) and presented
him a cloak. We came back until we halted in the Wadi al-Qura. Allah's Messenger (may peace be
upon him) asked that lady about her garden and the price of the fruits in that. She said: Ten wasqs.
Thereupon Allah's Messenger (may peace be upon him) said: I am going to depart, and he who
amongst you wishes may depart with me but he who wants to stay may stay. We resumed the journey until we came to the outskirts of Medina. (It was at this time) that Allah's Messenger (may peace
be upon him) said: This is Taba, this is Uhud, that is a mountain which loves us and we love it, and
then said: The best amongst the houses of the Ansar is the house of Bani Najjar. Then the house of
Bani Abd al-Ashhal, then the house of Bani Abd al-Harith b. Khazraj, then the house of Bani Sa'ida,
and there is goodness in all the houses of the Ansar. Said b. Ubada came to us and Abu Usaid said to
him: Did you not see that Allah's Messenger (may peace be upon him) has declared the houses of the
Ansar good and he has kept us at the end. Said met Allah's Messenger (may peace be upon him) and
said: Allah's Messenger, you have declared the house of the Ansar as good and have kept us at the
end, whereupon he said: Is it not enough for you that you have been counted amongst the good.
Chapter 4: The reliance of Allah's messenger (may peace be upon him) on Allah the exalted, and Allah's
protecting him against the people
Book 030, Number 5665:
Jabir b. Abdullah reported: We went along with Allah's Messenger (may peace be upon him) on an
expedition towards Najd and Allah's Messenger (may peace be upon him) found us in a valley
abounding in thorny trees. Allah's Messenger (may peace be upon him) stayed for rest under a tree
and he suspended his sword by one of its branches under which he was taking rest. The persons
scattered in the valley and they also began to take rest under the shade of trees, and Allah's Messenger (may peace be upon him) said: A person came to me while I was asleep and he took hold of the
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
sword. I woke up and found him standing upon my head and I had hardly become alert (and saw)
that the sword was in his hand. And he said: Who can protect you from me? I said: Allah. He again
said: Who can protect you from me? I said: Allah. He put his sword in the sheath (and you can see)
this man sitting here. Allah's Messenger (may peace be upon him) did not in any way touch him.
Chapter 5: Pertaining to the similitude with which Allah's apostle (may peace be upon him) has been
sent with guidance and knowledge
Book 030, Number 5668:
Abu Musa reported Allah's Apostle (may peace be upon him) as saying: The similitude of that guidance and knowledge with which Allah, the Exalted and Glorious, has sent me is that of rain falling
upon the earth. There is a good piece of land which receives the rainfall (eagerly) and as a result of it
there is grown in it herbage and grass abundantly. Then there is a land hard and barren which retains water and the people derive benefit from it and they drink it and make the animals drink. Then
there is another land which is barren. Neither water is retained in it, nor is the grass grown in it. And
that is the similitude of the first one who develops the understanding of the religion of Allah and it
becomes a source of benefit to him with which Allah sent me. (The second one is that) who acquires
the knowledge of religion and imparts it to others. (Then the other type is) one who does not pay attention to (the revealed knowledge) and thus does not accept guidance of Allah with which I have
been sent.
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
would be making efforts to take them out, and I am going to hold you back from fire, but you are
slipping from my hand.
1402 / 1800
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
1404 / 1800
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
are my followers and people of my Umma. And He would say,: You don't know what they did after
you; they had been constantly turning back on their heels (from their religion).
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
alth) and begin killing one another, and you would be destroyed as were destroyed those who had
gone before you. 'Uqba said that that was the last occasion that he saw Allah's Massenger on the pulpit.
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It is whiter than milk and sweeter than honey. There would spout into it two streamlets having their
sources in Paradise. the one is from gold and the other is from silver. This hadith has been narrated
on the authority of Hisham with the same chain of transmitters and the words are:" I would be on the
Day of Resurrection near the bank of the Cistern."
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
lah's Messenger, Anas is a prudent young boy, and he will serve you. He (Anas) said: I served him in
journey and at home, but, by Allah, he never asked me about a thing which I did as to why I did so,
nor about a thing which I did not do as to why I had not done that.
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
case there comes to us the wealth of Bahrain I shall give you so much, and so much. Abu Bakr took a
handful (of the coins) and gave that to me once and asked me to count them I counted them as five
hundred dinars and he said: Here is double of this for you.
Chapter 15: The mercy and tenderness shown by Allah's apostle (may peace be upon him) towards
children, members of his family, and his humility
and his sublime qualities
Book 030, Number 5733:
Anas b. Malik reported that Allah's Messenger (may peace be upon him) said: A child was born
into me this night and I named him after the name of my father Ibrihim. He then sent him to Umm
Saif, the wife of a blacksmith who was called Abu Saif. He (the Holy Prophet) went to him and I followed him until we reached Abu Saif and he was blowing fire with the help of blacksmith's bellows
and the house was filled with smoke. I hastened my step and went ahead of Allah's Messenger (may
peace be upon him) and said: Abu Saif, stop it, as there comes Allah's Messenger (may peace he upon
him). He stopped and Allah's Apostle (may peace be upon him) called for the child. He embraced him
and said what Allah had desired. Anas said: I saw that the boy breathed his last in the presence of Allah's Messenger (may peace be upon him). The eyes of Allah's Messenger (may peace be upon him)
shed tears and he said: Ibrahim, our eyes shed tears and our hearts are filled with grief, but we do
not say anything except that by which Allah is pleased. O Ibrahim, we are grieved for you.
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
said that when Ibrihim died. Allah's LMessenger (may peace be upon him) said: Ibrihim is my son
and he dies as a suckling babe. He has now two foster-mothers who would complete his suckling
period in Paradise.
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Thereupon Allah's Messenger (may peace be upon him) said: Anjasha, drive slowly as you are driving (the mounts who are carrying) glass vessels
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
never took revenge from anyone because of his personal grievance, unless what Allah, the Exalted
and Glorious, had made inviolable had been violated.
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on
the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it.
Allah's Apostle (may peace be upon him) was startled and woke up and said: Umm Sulaim, what are
you doing? She said: Allah's Messenger, we seek blessings for our children through it. Thereupon he
said: You have done something right.
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
Chapter 28: The fact pertaining to the seal of his prophethood, its characteristic feature and its location
on his body
Book 030, Number 5790:
Jabir. Samura reported: I saw the seal on his back as if it were a pigeon's egg.
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Chapter 32: The knowledge of allah's apostle (may peace be upon him) about allah and his utmost fear of
him
Book 030, Number 5814:
'A'isha reported Allah's Messenger (may peace be upon him) did an act, and held it to be valid. This
news reached some persons amongst his Companions (and it was felt) that they did not approve of it
and avoided (it). This reaction of theirs was conveyed to him. He stood to deliver an address; and
said: What has happened to the people to whom there was conveyed on my behalf a matter for
which I granted permission and they disapproved it and avoided it? By Allah, I have the best knowledge of Allah amongst them, and I fear Him most amongst them.
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
be upon him) and he said to Zubair: Zubair, water (your date-palms), then let the water flow to your
neighbor. The Ansari was enraged and said: Allah's Messenger, (you have given this decision) for he
is the son of your father's sister. The face of Allah's Apostle (may peace be upon him) underwent a
change, and then said: Zubair, water (your date-palms), then hold it until it rises up to the walls. Zubair said: I think, by Allah, that this verse:" Nay, by the Lord, they will not (really) (believe) until they
make thee a judge of what is in dispute among them, and find in this no dislike of what thou decidest
and submit with full submission" (iv. 65).
Chapter 34: Respect of allah's messenger and abandoning of too many questions especially those for
which there is no genuine need
Book 030, Number 5818:
Abu Huraira reported that he heard Allah's Messenger (may peace be upon him) as saying: Avoid
that which I forbid you to do and do that which I command you to do to the best of your capacity.
Verily the people before you went to their doom because they had put too many questions to their
Prophets and then disagreed with their teachings.
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
our Lord, with Islam as our code of life and with Muhammad as the Messenger (of Allah). Allah's
Messenger (may peace be upon him) kept quiet so long as 'Umar spoke. Then Allah's Messenger (may
peace be upon him) said: (The Doom) is near; by Him, in Whose Hand is the life of Muhammad, there was presented to me the Paradise and Hell in the nook of this enclosure, and I did not see good
and evil like that of the present day. Ibn Shihab reported: Ubaidullah b. 'Abdullah b. 'Utba told me
that the mother of 'Abdullah b. Hudhafa told 'Abdullah b. Hudhafa: I have never heard of a son more
disobedient than you. Do you feel yourself immune from the fact that your mother committed a sin
which the women in the pre-Islamic period committed and then you disgrace her in the eyes of the
people? 'Abdullah b. Hudhafa said: If my fatherhood were to be attributed to a black slave I would
have connected myself with him.
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
ther is Salim, the freed slave of Shaiba. When 'Umar saw the signs of anger upon the face of Allah's
Apostle (may peace be upon him), he said: Allah's Messenger, we ask repentance from Allah. And in
the hadith transmitted on the authority of Abu Kuraib (the words are):" Allah's Messenger, who is my
father? He said: Your father is Salim, the freed slave of Shaiba."
SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet)
happened to pass by them (and said): What has gone wrong with your trees? They said: You said so
and so. Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the
world.
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Isra'il looked at the private parts of Moses, and they said: By Allah, there is no trouble with Moses.
The stone stopped after he (Moses) had been seen. He took hold of his garments and struck the stone.
Abu Huraira said: I swear by Allah that there were six or seven scars on the stone because of the striking of stone by Moses (peace be upon him).
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upon him) said: Had I been near that place I would have shown his grave by the side of the path at
the red mound. This hadith has been transmitted on the authority of Ma'mar.
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SAHIH MUSLIM BOOK 30: THE BOOK PERTAINING TO THE EXCELLENT QUALITIES OF THE HOLY PROPHET (MAY PEACE BE UPON THEM) AND HIS
he said: The enemy of Allah tells a lie. I heard Ubayy b. Ka'b say: Moses (peace be upon him) stood up
to give sermon to the people of Isra'il. He was asked as to who amongst the people has the best
knowledge, whereupon he said: I have the best knowledge. Thereupon Allah was annoyed with him
that he did not attribute (the best knowledge) to Him. He revealed to him: A servant amongst My servants is at the junction of two rivers who has more knowledge than yours. Moses said: How can I
meet him? It was said to him: Carry a fish in the large basket and the place where you find it missing
there you will find him. Thereupon Moses proceeded forth along with a young man (Yusha'). Joshua
b. Nan and Moses (peace be upon him) put the fish in the basket and there went along with him the
young man (Yusha') until they came to a certain rock and Moses and his companion went to sleep
and the fish stirred in that basket and fell into the ocean and Allah stopped the current of water like
a vault until the way was made for the fish. Moses and his youn. companion were astonished and
they walked for the rest of the day and the night and the friend of Moses forgot to inform him of this
incident. When it was morning, Moses (peace be upon him) said to the young man: Bring for us the
breakfast for we are dead tired because of this journey, and they did not feel exhausted until they
had passed that place where they had been commanded (to stay). He said: Don't you know that when
we reached the Sakhra (rock) I forgot the fisii and noth ng made me forget it but the satan that I.
could nit remember it? How strange is it that the fish found a way in the river? Moses said: That was
what we had been aiming at. Then both of them retraced their steps until they reached Sakhra; there
they saw a man covered with a cloth. Moses greeted him. Khadir said to him: Where is as-Salam in
our country.? He said: I am Moses, whereupon he (Khadir) said: You mean the Moses of Bani Isra'il?
He said: Yes. He (Khadir) said: You have a knowledge out of the knowledge of Allah which in fact Allah imparted to you and about that I know nothing and I have knowledge out of Allah's knowledge
which He imparted to me and about that you do not know. Moses (peace be upon him) said to him:
May I follow you so that you may teach me that with which you have been taught righteousness. He
said: You will not be able to bear with me; how you will be able to bear that about which you do not
know? Moses said: Thou wilt find me patient, nor shalt I disobey you in aught. Khadir said to him: If
you were to follow me, then do not ask me about anything until I myself speak to you about it. He
said: Yes. So Khadir and Moses set forth on the bank of the river that there came before them a boat.
Both of theni talked to them (the owners of the boat) so that they might carry both of them.
They had recognised Khadir and they carried them free. Khadir thereupon took hold of a plank in
the boat and broke it away. Moses said: These people have carried us without any charge and you attempt to break their boat so that the people sailing in the boat may drown. This is (something) grievous that you have done. He said: Did I not say that you would not bear with me? He said: Blame me
not for what I forgot and be not hard upon what I did. Then both of them got down from the boat
and began to walk along the coastline that they saw a boy who had been playing with other boys.
Khadir pulled up his head and killed him. Moses said: Have you killed an innocent person who is in
no way guilty of slaying another? You have done something horrible. Thereupon he said: Did I not
say to you that you will not be able to bear with me? He (Moses) said: This (act) is more grievous
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than the first one. He (Moses) further said. If I ask you about anything after this, keep not company
with me, then you would no doubt find (a plausible) excuse for this. Then they both walked on until
they reached the inhabitants of a village. They asked its inhabitants for food but they refused to entertain them as their guests. They found in it a wall which had been bent on one side and was about
to fall. Khadir set it right with his own hand. Moses, said to him: It is the people to whom we came
but they showed us no hospitality and they did not serve us food. If you wish you can get wages for
it. He (Khadir) said: This is the parting of ways between mt and you. Now I wish to reveal to you the
significance of that for which you could not bear with me. Allah's Messenger (may peace be upon
him) said. May Allah have mercy upon Moses! I wish if Moses could show patience and a (fuller)
story of both of them could have been told. Allah's Messenger (may peace be upon him) said that the
first thing which Moses said was out of forgetfulness. Then there came a sparrow until it perched on
the wall of the boat and took water from the ocean. Thereupon, Khadir said: My knowledge and your
knowledge in comparison with the knowledge of Allah is even less than the water taken by the sparrow in its beak in comparison to the water of the ocean, and Sa'id b. jubair used to recite (verses 79
and 80 of Sura Kahf) in this way: There was before them a king who used to seize every boat by force
which was in order, the boy was an unbeliever.
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They returned retracing their steps, and he (his companion) pointed to him the location (where)
the fish (had been lost). Moses began to search him there. He suddenly saw Khadir wrapped in a
cloth and lying on his back. He said to him: As-Salamu-'Alaikum. He removed the cloth from his face
and said: Wa 'Alaikum-us-Salam! Who are you? He said: I am Moses. He said: Who Moses? He said:
Moses Of Bani Isra'il. He said: What brought you here? He said: I have come so that you may teach
me what you have been taught of righteousness. He said: You shall have to bear with me, and how
can you have patience about a thing of which you have no comprehensive knowledge? You will not
have patience when you see me doing a thing I have been ordered to do. He said: If Allah pleases, you
will find me patient, nor shall I disobey you in aught. Khadir said: If you follow me, don't ask me
about anything until I explain it to you. So they went on until they embarked upon a boat. He (Khadir) made a hole in that. Thereupon he (Moses) said: You have done this so that you may drown the
persons sitting in the boat. You have done something grievous. Thereupon he said: Did I not tell you
that you will not be able to bear with me? Thereupon he (Moses) said: Blame me not for what I forgot and be not hard upon me for what I did. (Khadir gave him another chance.) So they went on until they reached a place where boys were playing. He went to one of them and caught hold'of one
(apparently) at random and killed him. Moses (peace be upon him) felt agitated and said: You have
killed an innocent person not guilty of slaying another. You have done something aboininable.
Thereupon Allah's Messenger (may peace be upon him) said: May Allah have mercy upon us and
Moses. Had he shown patience he would have seen wonderful things, but fear of blame, with respect
to his companion, seized him and he said: If I ask anything after this, keep not company with me.
You will then have a valid excuse in my case, and had he (Moses) shown patience he would have
seen many wonderful things. He (the narrator) said: Whenever he (the Holy Prophet) made mention
of any Prophet, he always said: May there be mercy of Allah upon us and upon my brother so and so.
They, however, proceeded on until they came to the inhabitants of a village who were very miserly.
They went to the meeting places and asked for hospitality but they refused to show any hospitality to
them. They both found in that village a wall which was about to fall. He (Khadir) set it right. Thereupon he (Moses) said: If you so liked. you could get wages for it. Thereupon he said: This is the partince, of ways between me and you, and, taking hold of his cloth, he said: Now I will explain to you the
real significance (of all these acts) for which you could not show patience. As for the boat, it belonged to the poor people working on the river and I intended to damage it for there was ahead of them
(a king) who seized boats by force. (When he came) to catch hold of it he found it a damaged boat, so
he spared it (and later on) it was set right with wood. So far as the boy is concerned, he has been, by
very nature, an unbeliever, whereas his parents loved him very much. Had he grown up he would
have involved them in wrongdoing and unbelief, so we wished that their Lord should give them in
its place one better in purity and close to mercy. And as for the wall it belonged to two orphan boys
in the city and there was beneath it a (treasure) belongin to them,... up to the last verse. This hadith
has been transmitted on the authority of Abu Ishaq.
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SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING
TO THE MERITS OF THE
COMPANIONS (ALLAH BE
PLEASED WITH THEM) OF THE
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on the day when there will be no shepherd except me? Thereupon people said: Hallowed be Allah I
Thereupon Allah's Messenger (may peace be upon him) said: I believe in it and so do Abu Bakr and
Umar believe.
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is Umar b., Khattab. I said: Wait. Then I came to Allah's Messenger (may peace be upon him), greeted
him and said: Here is 'Umar seeking your. permission to get in. Thereupon he said: Let him come in
and give him glad tid- ings of Paradise. I came to Umar and said: There is permission for you and
glad tidings for you from Allah's Messenger (may peace be upon him) for Paradise. He got in and sat
on the left side of Allah's Messenger (may peace be upon him) with his feet dangling in the well. I
then returned and sat and said: If Allah would intend goodness for such and such (that is for his brother), He would bring him. And I was contemplat- ing over it that a man stirred the door and I said:
Who is it? He said: This is Uthman b. Affan. I said: Wait, please. I then came to Allah's Messenger
(may peace be upon him) and informed him. and he said: Admit him and give him glad tidings (and
inform) him of the turmoil which he shall have to face. I came and said: Get in, Allah's Messenger
(may peace be upon him) gives you the glad tidings of Paradise along with the trial which you shall
have to face. He got in and saw the elevated plan round the well fully occupied. He sat on the other
side. Sharik said that Sa'id b. al-Musayyib reported: I drew a conclusion from it that their groves
would be (in this very state, the graves of Hadrat Abu Bakr, 'Umar Faruq by the tide of the Holy Prophet [may peace be upon him] and the grave of Hadrat 'Uthman away from their graves).
Abu Musa. reported: I set out with the intention (of meeting) Allah's Messenger (may peace be
upon him) and came to know that he had gone to the gardens (in the suburb of Medina). I followed
him and found him in a garden sitting upon an elevated place round the well with his shanks uncovered which had been dangling in the well. The rest of the hadith is the same but with this variation
that there is no mention of the words of Sa'id: all drew a conclusion from it pertaining to their graves."
Chapter 4: The merits of 'Ali b. Abi Talib (Allah be pleased with him)
Book 031, Number 5913:
Amir b Sa'd b. Abi Waqqas reporte (l on the authority of his father that Allah's Messenger (may
peace be upon him) addressing 'All said: You are in the same position with relation to me as Aaron1459 / 1800
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BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
(Harun) was in relation to Moses but with (this explicit difference) that there is no prophet after me.
Sa'd said: I had an earnest desire to hear it directly from Sa'd, so I met him and narrated to him what
(his son) Amir had narrated to me, whereupon he said: Yes, I did hear it. I said: Did you hear it yourself? Thereupon he placed his fingers upon his ears and said: Yes, and if not, let both my ears become
deaf.
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and, lo, we saw 'Ali whom we least expected (to be present on that occasion). They (the Companions)
said: Here is 'Ali. Thereupon Allah's Messenger (may peace be upon hin) gave him the standard. Allah granted victory at his hand.
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ring the nightt? She said: We heard the noise of arms, whereupon Allah's Messenger (may peace be
upon him) said: Who is it? And Sa'd b. Abi Waqqas said: Allah's MesseDger. I have come to serve as
your sentinel. 'A'isha said: Allah' s Messenger (may peace be upon him) slept (such a sound sleep)
that I heard the noise of his snoring.
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small water-skin containing wine. I ate and drank along with them and there came under discussion
the Ansr (Helpers) and Muhajirin (immigrants). I said: The immigrants are better than the Ansar,
that a person picked up a portion of the head (of the camel and struck me with it that my nose was
injured. I came to Allah's Messenger (may peace be upon him) and informed him of the situation
that Aliah, the Exalted and Glorious, revealed verses pertaining to wine:" Intoxicants and the games
of chance and (sacrificing to) stones set up and (divining by) arrows are only an uncleanliness, the
devil's work" (v. 90).
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tain stirred; thereupon Allah's Messenger (may peace be upon him) said: Be calm, there is none upon
you but a Prophet, a Fiddle (the testifier of truth) and a Martyr.
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1471 / 1800
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1472 / 1800
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are annoyed with me, you say:" No, by the Lord of Ibrahim." I said: Allah's Messenger, by Allah, I in
fact leave your name (when I am annoyed with you).
SAHIH MUSLIM
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ma said: By Allah, I will never talk to him about this matter. 'A'isha (further) reported: The wives of
Allah's Apostle (may peace be upon him) then sent Zainab b. jahsh, the wife of Allah's Apostle (may
peace be upon him), and she was one who was somewhat equal in rank with me in the eyes of Allah's Messenger (may peace be upon him) and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more
generous and having more. sense of self-sacrifice in practical life and having more charitable disposition and thus more close to God, the Exalted, than her. She, however, lost temper very soon but was
soon calm. Allah's Messenger (may peace be upon him) permitted her to enter as she ('A'isha) was
along with Allah's Messenger (may peace be upon him) in her mantle, in the same very state when
Fatima had entered. She said: Allah's Messenger, your wives have sent me to you seeking equity in
case of the daughter of Abu Quhafa. She then came to me and showed harshness to me and I was
seeing the eyes of Allah's Messenger (may peace be upon him) whether he would permit me. Zainab
went on until I came to know that Allah's Messenger (may peace be upon him) would not disapprove
if I retorted. Then I exchanged hot words until I made her quiet. Thereupon Allah's Messenger (may
peace be upon him) smiled and said: She is the daughter of Abu Bakr. This hadith has been narrated
on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.
SAHIH MUSLIM
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martyrs, the pious and goodly company are they (iv. 69). (It was on bearing these words) that I
thought that he had been given choice (and he opted to live with these pious persons in the
Paradise).
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The fourth one said: My husband is like the night of Tihama (the night of Hijaz and Mecca), neither too cold nor hot, neither there is any fear of him nor grief.
The fifth one said: My husband is (like) a leopard as he enters the house, and behaves like a lion
when he gets out, and he does not ask about that which he leaves in the house.
The sixth one said: So far as my husband is concerned, he eats so much that nothing is left back
and when he drinks he drinks that no drop is left behind. And when he lies down he wraps his body
and does not touch me so that he may know my grief.
The seventh one said: My husband is heavy in spirit, having no brightness in him, impotent, suffering from all kinds of conceivable diseases, heaving such rough manners that he may break my head
or wound my body, or may do both.
The eighth one said: My husband is as sweet as the sweet-smelling plant, and as soft as the softness
of the hare.
The ninth one said: My husband is the master of a lofty building, long-statured, having heaps of
ashes (at his door) and his house is near the meeting place and the inn.
The tenth one said: My husband is Malik, and how fine Malik is, much above appreciation and
praise (of mine). He has many folds of his camel, more in number than the pastures for them. When
they (the camels) hear the sound of music they become sure that they are going to be slaughtered.
The eleventh one said: My husband is Abu Zara'. How fine Abu Zara' is! He has suspended in my
ears heavy ornaments and (fed me liberally) that my sinews and bones are covered with fat. So he
made me happy. He found me among the shepherds living in the side of the mountain, and he made
me the owner of the horses, camels and lands and heaps of grain and he finds no fault with me. I
sleep and get up in the morning (at my own sweet will) and drink to my heart's content. The mother
of Abu Zara', how fine is the mother of Abu Zara'! Her bundles are heavily packed (or receptacles in
her house are filled to the brim) and the house quite spacious. So far as the son of Abu Zara' is concerned, his bed is as soft as a green palm-stick drawn forth from its bark, or like a sword drawn
forth from its scabbard, and whom just an arm of a lamb is enough to satiate. So far as the daughter
of Abu Zara' is concerned, how fine is the daughter of Abu Zara', obedient to her father, obedient to
her mother, wearing sufficient flesh and a source of jealousy for her co-wife. As for the slave-girl of
Abu Zara', how fine is she; she does not disclose our affairs to others (outside the four walls of the
house). She does not remove our wheat, or provision, or take it forth, or squander it, but she preserves it faithfully (as a sacred trust). And she does not let the house fill with rubbish. One day Abu
Zara' went out (of his house) when the milk was churned in the vessels, that he met a woman, having two children like leopards playing with her pomegranates (chest) under her vest. He divorced
me (Umm Zara') and married that woman (whom Abu Zara') met on the way. I (Umm Zara') later on
married another person, a chief, who was an expert rider, and a fine archer: he bestowed upon me
many gifts and gave me one pair of every kind of animal and said: Umm Zara', make use of every1479 / 1800
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thing (you need) and send forth to your parents (but the fact) is that even if I combine all the gifts
that he bestowed upon me, they stand no comparison to the least gift of Abu Zara'.
'A'isha reported that Allah's Messenger (may peace be upon him) said to me: I am for you as Abu
Zara' was for Umm Zara'.
This hadith has been transmitted on the authority of Hisham b. 'Urwa but with a slight variation of
wording.
SAHIH MUSLIM
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tribe of 'Abd Shams and praised his behaviour as a son-in-law and said: Whatever he said to me he
told the truth and whatever he promised he fulfilled it for me. I am not going to declare forbidden
what is lawful and make lawful what is forbidden, but, by Allah, the daaghter of Allah's Messenger
and the daughter of the enemy of Allah can never be combined at one place.
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ly) and you wept. When Allah's Messenger (may peace be upon him) recovered from illness, I said to
her. What did Allah's Messenger (may peace be upon him) say to you? Thereupon she said: I am not
going to disclose the secret of Allah's Messenger (may peace be upon him). When Allah's Messenger
(may peace be upon him) died, I said to her: I adjure you by the right that I have upon you that you
should narrate to me what Allah's Messenger (may peace be upon him) said to you. She said: Yes,
now I can do that (so listen to it). When he talked to me secretly for the first time he informed me
that Gabirel was in the habit of reciting the Qur'an along with him once or twice every year, but this
year it had been twice and so he perceived his death quite near, so fear Allah and be patient (and he
told me) that he would be a befitting forerunner for me and so I wept as you saw me. And when he
saw me in grief he talked to me secretly for the second time and said: Fatima, are you not pleased
that you should be at the head of the believing women or the head of this Umma? I laughed and it
was that laughter which you saw.
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Chapter 18: The merits of Umm Aiman (Allah be pleased with her)
Book 031, Number 6008:
Anas reported that Allah's Messenger (may peace be upon him) went to Umm Aiman and I went
along with him and she served him a drink in a vessel and he reported that the narrator said: I do
1483 / 1800
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not know whether it was because of the fasting (or for any other reason) that he (the Holy Prophet)
refused to accept that. She raised her voice and showed annoyance to him.
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SAHIH MUSLIM
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SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
pon he said: Do you say this (no one can be his rival)? He was admitted (to the company of the Holy
Prophet) whereas we were detained and he had been present in the company of Allah's Messenger
(may peace be upon him) whereas we had been absent.
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Chapter 25: The merits of Abu Dujana (Allah be pleased with him)
Book 031, Number 6040:
Anas reported that Allah's Messenger (may peace be upon him) took hold of his sword on the Day
of Uhud and said: Who would take it from me? All the persons stretched their hands saying: I would
do it, I would do it. He (Allah's Apostle) said: Who would take it in order to fulfil its rights? Then the
people withdrew their hands. Simak b. Kharasha Abu Dujana said: I am here to take it and fulfil its
rights. He took it and struck the heads of the polytheists.
SAHIH MUSLIM
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weep or you may not weep; the Angels provide him shade with the help of their wings until you lift
him (to be buried in the grave).
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They came to me while in their circuit and I said: Marry one with the other, but they did not dissuade from their invoking. They came to me and I said to them: Insert wood (in the idols' private
parts). (I said this to them in such plain words) as I could not express in metaphorical terms. These
women went away crying and saying: Had there been one amongst our people (he would have
taught a lesson to you for the obscene words used for our idols before us). These women met Allah's
Messenger (may peace be upon him) and Abu Bakr who had also been coming down the hill. He asked them: What has happened to you? They said: There is Sabi, who has hidden himself between the
Ka'ba and its curtain. He said: What did he say to you? They said: He uttered such words before us as
we cannot express. Allah's Messenger (may peace be upon him) came and he kissed the Black Stone
and circumambulated the House along with his Companion and then observed prayer, and when he
had finished his prayer, Abu Dharr said: I was the first to greet him with the salutation of peace and
uttered (these words) in this way; Allah's Messen- ger, may there be peace upon you, whereupon he
said: It may be upon you too and the mercy of Allah. He then said: Who are you? I said: From the tribe of Ghifar. He leaned his hand and placed his finger on his forehead and I said to myself: Perhaps
he has not liked it that I belong to the tribe of Ghifar.
I attempted to catch hold of his hand but his friend who knew about him more than I dissuaded
me f rom doing so. He then lifted his head and said: Since how long have you been here? I said: I
have been here for the last thirty nights or days. He said: Who has been feeding you? I said: There
has been no food for me but the water of Zamzam. I have grown so bulky that there appear wrinkles
upon my stomach and I do not feel any hunger. He said: It is blessed (water) and it also serves as
food. Thereupon Abu Bakr said: Allah's Messenger, let me serve as a host to him for tonight, and then
Allah's Messenger (may peace be upon him) proceeded forth and so did Abu Bakr and I went along
with them. Abu Bakr opened the door and then he brought for us the raisins of Ta'if and that was the
first food which I ate there. Then I stayed as long as I had to stay. I then came to Allah's Messenaer
(may peace be upon him) and he said: I have been shown the land abound- ing in trees and I think it
cannot be but that of Yathrib (that is the old name of Medina). You are a preacher to your people on
my behalf. I hope Allah would benefit them through you and He would reward you. I came to Unais
and he said: What have you done? I said: I have done that I have embraced Islam and I have testified
(to the prophethood of Allah's Messenger). He said: I have no aversion for your religion and I also
embrace Islam and testify (to the prophethood of Muhammad). Then both of us came to our mother
and she said: I have no aversion for your religion and I also embrace Islam and testify to the prophethood of Muhammad. We then loaded our camels and came to our tribe Ghifir and half of the tribe
embraced Islam and their chief was Aimi' b. Rahada Ghifirl and he was their leader and hall of the
tribe said: We will embrace Islam when Allah's Messenger (may p,. ace be upon him) would come to
Medina, and when Allah's Messenger (may peace be upon him) came to Medina the remaining half
also embraced Islam. Then a tribe Aslam came to the Holy Prophet (may peace be upon him) and
said: Allah's Messenger, we also embrace Islam like our brothers who have embraced Islam. And they
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also embraced Islam. Thereupon Allah's Messenger (may peace be upon him) said: Allah granted
pardon to the tribe of Ghifar and Allah saved (from destruction) the tribe of Aslam.
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turned to his bed that there happened to pass 'Ali and he said: This man has not been able to find his
destination until this time. He made him stand and he went with him and no one made an in- quiry
from his companion about anything. And when it was the third day he did the same. 'Ali made him
stand up and brought him along with him. He said: By Him, besides Whom there is no god, why
don't you tell me (the reason) which brought you here to this town? He said: (I shall do this) provided you hold me promise and a covenant that you would guide me aright. He then did that. He ('Ali)
said: Verily, he Is truthful and he is a Messenger of Allah (may peace be upon him) and when it is
morning, follow me and if I would say anything from which I would sense fear about you I would
stand (in a manner) as if I was throwing water and if I move on, you then follow me until I get in
(some house). He did that and I followed him until he came to Allah's Messenger (may peace be upon
him). He entered (the house) of Allah's Apostle (may peace be upon him) along with him and listened
to his words and embraced Islam at his very place. Allah's Apostle (may peace be upon him) said to
him: Go to your people and inform them until my command reaches you. Thereupon he said: By Him
in Whose Hand is my life, I shall say to the people of Mecca this thing at the top of my voice So he set
forth until he came to the mosque and then spoke at the top of his voice (saying): I bear testimony to
the fact that there is no god but Allah and that Muhammad is the Messenger of Allah. The people attacked him and made him fall down when 'Abbas came and he leaned over him and said: Woe be
upon you, don't you know that he is from amongst the tribe of Ghifar and your trad- ing route to Syria passes through (the settlements of this tribe), and he rescued him. He (Abu Dharr) did the same
on the next day and they (the Meccans) again attacked him and Abbas leaned upon him and he rescued him.
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Chapter 32: The merits of Anas b. Malik (Allah be pleased with him)
Book 031, Number 6059:
Anas reported that Umm Sulaim said (to the Holy Prophet) Allah's Messenger, here is your servant
Anas, invoke blessings of Allah upon him. Thereupon he (the Holy Prophet) said: O Allah, make an
increase in his wealth, and progeny, and confer blessings upon him in everything Thou hast bestowed upon him.
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and then went out. I followed him and he got into his house and I also got in and we began to converse with each other. And when he became familiar (with me) I said to Him: When you entered (the
mosque) before (your entrance in the house) a person said so and so (that you are amongst the people of Paradise), whereupon he said: It is not meet for anyone to say anything which he does not
know. I shall (now) tell you why they (say) this. I saw a dream during the lifetime of Allah's Messenger (may peace be upon him) and narrated it to him. I seemed to be in a garden [he described its
vastness, its rich fructification and its verdure]; in the midst of it, there stood an iron pillar, with its
base in the earth and its summit in the sky: and upon its summit there was a handhold. It was said to
me: Climb up this (pillar). I said to him (visitant in the dream): I am unable to do it. Thereupon a helper came to me, and he (supported) me (by catching hold of my) garment from behind and thus helped me with his hand and so I climbed up till I was at the summit of the pillar, and grasped the
handhold. It was said to me: Ho d it tightly. It was at this that I woke up when (the handhold) was in
fthe grip) of my hand. I narrated it (the dream) to Allah's Apostle (may peace be upon him), whereupon he said: That garden implies al-Islam and that pillar implies the pillar of Islam. And that handhold is the firmest faith (as refered to in the Qur'an). And you will remain attached to Islam until you
shall die. And that man was 'Abdullah b. Salim.
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
stood up, I heard people say about you: He who is desirous of seeing a person from among the people
of Paradise should look at him. So I became desirous of accompanying you. He ('Abdullah b. Salim)
said: It is Allah Who knows best about the people of Paradise. I would, however, narrate to you as to
why they said like it. (The story is) that while I was asleep (one night) there came to me a person (in
the dream) who asked me to stand up. (So I stood up) and he caught hold of my hand and I walked
along with him, and, lo, I found some paths on my left and I was about to set out upon them. Thereupon he said to me Do not set yourself on (them) for these are the paths of the leftists (denizens of
Hell-fire). Then there were paths leading to the right side, whereupon he said: Set yourself on these
paths. We came across a hill and he said to me: Climb up, and I attempted to climb up that I fell
upon my buttocks. I made several attempts (but failed to succeed). He led until he came to a pillar (so
high) that its upper end touched the sky and its base was in the earth. And there was a handhold at
its upper end. He said to me Climb over it. I said: How can I climb upon it, as its upper end touches
the sky? He cought hold of my hand and pushed me up and I found myself suspended with the
handhold. He then struck the pillar and it fell down, but I remained attached to that handhold until
it was morning (and the dream was thus over). I came to Allah's Apostle (may peace be upon him)
and narrated it to him. He said: So far as the paths which you saw on your left are concerned, these
are paths of the leftists (denizens of Hell) and the paths which you saw on your right, these are the
paths of the rightists (the dwellers of Paradise) and the mountain represents the destination of the
martyrs which you would not be able to attain. The pillar implies the pillar of Islam. and so far as the
handhold is concerned, it implies the handhold of Islam, and you would hold to it fastly until you
would meet death.
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Chapter 35: The merits of Abu Huraira al-Dawsi alYamani (Allah be pleased with him)
Book 031, Number 6082:
Abu Huraira reported: I invited my mother, who was a polytlieist, to Islam. I invited her one day
and she said to me something about Allah's Messenger (may peace be upon him) which I hated. I
came to Allah's Messenger (may peace be upon him) weeping and said: Allah's Messenger, I invited
my mother to Islam but she did not accept (my invitation). I invited her today but she said to me something which I did not like. (Kindly) supplicate Allah that He may set the mother of Abu Huraira
right. Thereupon Allah's Messenger (may peace be upon him) said: O Allah, set the mother of Abu
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Huraira on the right path. I came out quite pleased with the supplication of Allah's Apostle (may peace be upon him) and when I came near the door it was closed from within. My mother heard the
noise of my footsteps and she said: Abu Huraira, just wait, and I heard the noiee of falling of water.
She took a bath and put on the shirt and quickly covered her head with a headdress and opened the
door and then said: Abu Huraira, I bear witness to the fact that there is no god but Allah and Mubammad is His bondsman and His Messenger. He (Abu Huraira) said: I went back to Allah's Messenger (may peace be upon him) and (this time) I was shedding the tears of joy. I said: Allah's Messenger, be happy, for Allah has responded to your supplication and He has set on the right path the mother of Abu Huraira. He (the Holy Prophet) praised Allah, and extolled Him and uttered good words.
I said: Allah's Messenger, supplicate to Allah so that He may instil love of mine and that of my mother
too in the believing servants and let our hearts be filled with their love, whereupon Allah's Messenger (may peace be upon him) said: O Allah, let there be love of these servants of yours, i. e. Abu Huraira and his mother, in the hearts of the believing servants and let their hearts be filled with the love
of the believing servants. (Abu Huraira said: This prayer) was so well granted by Allah that no believer was ever born who heard of me and who saw me but did not love me.
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tition of Subhan Allah. if I were to meet him I would have warned him in stern words that Allah's
Messenger (may peace be upon him) did not speak so quickly as you talk. Ibn Shihab transmitted on
the authority of Ibn Musayyib that Abu Huraira said: People say that Abu Huraira transmits so many
ahadith, whereas Allah is the Reckoner, and they say: How is it with Muhajirs and the Ansar that
they do not narrate ahadith like him (like Abu Huraira)? Abu Huraira said: I tell you that my brothers from Ansar remained busy with their lands and my brothers Muhajirs were busy in transactions in the bazars, but I always kept myself attached to Allah's Messenger (may peace be upon him)
with bare subsistence. I remained present (in the company of the Holy Prophet), whereas they had
been absent. I retained in my mind (what the Holy Prophet said), whereas they forgot it. One day Allah's Messenger (may peace be upon him) said: He who amongst you spreads the cloth and listens to
my talk and would then press it against his chest would never forget anything heard from me. So I
spread my mantle and when he had concluded his talk I then pressed it against my chest and so I never forgot after that day anything that he (the Holy Prophet) said. And if these two verses would not
have been revealed in the Book I would have never transmitted anything (to anybody):" Those who
conceal the clear evidence and the guidance that We revealed" (ii. 159) tip to the last verse.
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
peace be upon him). Allah's Messenger (may peace be upon him) said: Hatib, what is this? He said:
Allah's messenger, do not be hasty in judging my intention. I was a person attached to the Quraish.
Sufyan said: He was their ally but had no relationship with them. (Hatib further said): Those who are
with you amongst the emigrants have blood-relationship with them (the Quraish) and thus they
would protect their families. I wished that when I had no blood-relationship with them I should find
some supporters from (amongst them) who would help my family. I have not done this because of
any unbelief or apostasy and I have no liking for the unbelief after I have (accepted) Islam. Thereupon Allah's Apostle (may peace be upon him) said: You have told the truth. 'Umar said: Allah's Messenger, permit me to strike the neck of this hypocrite. But he (the Holy Prophet) said: He was a participant in Badr and you little know that Allah revealed about the people of Badr: Do what you like for
there is forgiveness for you. And Allah, the Exalted and Glorious, said:" O you who believe, do not
take My enemy and your enemy for friends" (lx. 1). And there is no mention of this verse in the hadith transmitted on the authority of Abu Bakr and Zubair and Ishaq has in his narration made a
mention of the recitation of this verse by Sufyan.
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
lah's Apostle (may peace be upon him) said: Allah, the Exalted and Glorious, has said: We would rescue those persons who are God-conscious and we would leave the tyrants to their fate there (xix.
72).
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came out from that (wound) water. Abu 'Amir said: My nephew, go to Allah's Messenger (may peace
be upon him) and convey my greetings to him and tell him that Abu Amir begs you to ask forgiveness for him. And Abu Amir appointed me as the chief of the people and he died after a short time.
When I came to Allah's Apostle (may peace be upon him) I visited him and he had been lying on the
cot woven by strings and there was (no) bed over it and so there had been marks of the strings on the
back of Allah's Messenger (may peace be upon him) and on his sides. I narrated to him what had
happened to us and narrated to him about Abu Amir and said to him that he had made a request to
the effect that forgiveness should be sought for him (from Allah). Thereupon Allah's Messenger (may
peace be. upon him) called for water and performed ablution with it. He then lifted his hands and
said. O Allah, grant pardon to Thy servant Abu Amir. (The Holy Prophet had raised his hands so high
for supplication) that I saw the whiteness of his armpits. He again said: O Allah, grant him distinction amongst the majority of Thine created beings or from amongst the people. I said: Allah's Messenger, ask forgiveness for me too. Thereupon Allah's Apostle (may peace be upon him) said: Allah, forgive the sins of Abdullah b. Qais (Abu Musa Ash'ari) and admit him to an elevated place on the Day
of Resurrection. Abu Burda said: One prayer is for abu 'Amir and the other is tor Abu Musa.
Chapter 39: The merits of the Ash'arites (Allah be pleased with them)
Book 031, Number 6093:
Abu Musa reported that Allah's Messenger (may peace be upon him) said: I recognise the voice of
the Ash'arites while they recite the Qur'an as they arrive during the night and I also recognise their
station from the recital of the Qur'an during the night time, although I have not seen their encampments as they encamp during the day time. And there is a person amongst them, Hakim; when he
encounters the horsemen or the enemies he says to them: My friends command you to wait for them.
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SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
come back along with them (along with immigrants) visited Hafsa, the wife of Allah's Apostle (may
peace be upon him). (Accordingly), Umar had been sitting with her (Hafsa). As 'Umar saw Asma, he
said: Who is she? She (Hafsa) said: She is Asma, daughter of 'Umais. He said: She is an Abyssinian and
a sea-woman. Asma said: Yes, it is so. Thereupon 'Umar said: We preceded you in migration and so
we have more right to Allah's Messenger (may peace be upon him) as compared with you. At this she
felt annoyed and said: 'Umar, you are not stating the fact; by Allah, you had the privilege of being in
the company of the Messenger (may peace be upon him) who fed the hungry among you and instructed the ignorant amongst you, whereas we had been far (from here) in the land of Abyssinia
amongst the enemies and that was all for Allah and Allah's Messenger (may peace be upon him) and,
by Allah, I would never take food nor take water unless I make a mention to Allah's Messenger (may
peace be upon him) of what you have said. We remained in that country in constant trouble and
dread and I shall talk about it to Allah's Messenger (way peace be upon him) and ask him (about it).
By Allah, I shall not tell a lie and deviate (from the truth) and add anything to that. So, when Allah's
Apostle (may peace be upon him) came, she said: Allah's Apostle, 'Umar says so and so. Upon this Allah's Messenger (may peace be upon him) said: His right is not more than yours, for him and his
companions there is one migration, but for you, i. e. for the people of the boat, there are two migrations. She said: I saw Abu Musa and the people of the boat coming to me in groups and asking me
about this hadith, because there was nothing more pleasing and more significant for them than this.
Abu Burda reported that Asma said: I saw Abu Musa, asking me to repeat this hadith to him again
and again.
Chapter 42: The merits of Salman, Suhaib and Bilal (allah be pleased with them)
Book 031, Number 6097:
'A'idh b. Amr reported that Abu Sufyan came to Salman, Suhaib and Bilal in the presence of a
group of persons. They said: By Allah, the sword of Allah did not reach the neck of the enemy of Allah as it was required to reach. Thereupon Abu Bakr said: Do you say this to the old man of the
Quraish and their chief? Then he came to Allah's Apostle (may peace be upon'him) and informed
him of this. Thereupon he (the Holy Prophet) said: Abu Bakr, you have perhaps annoyed them and if
you annoyed them you have in fact annoyed your Lord. So Abu Bakr came to them and said: O my
brothers, I have annoyed you. They said: No, our brother, may Allah forgive you
1512 / 1800
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1513 / 1800
SAHIH MUSLIM
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good. Abu Salama reported that Abu Usaid said: Can I tell a Iie about Allah's Messenger (may peace
be upon him)? And if I were a liar, I would have started with my tribe Banu Sa'ida. This was conveyed to Sa'd b. 'Ubida and he found (rankling) in his mind and said: We have been left behind (in
the sense) that we have been (mentioned) last of the four. He (Sa'd) sid: Saddle my pony so that I
should go to Allah's Messenger (may peace be upon him). His nephew saw him and said: Are you
going to contradict (the order of) precedence set by Allah's Messenger (may peace be upon him),
whereas Allah's Messenger (may peace be upon him) has the best knowledge of it? Is it not sufficient
for you that you are the fourth amongst the four (best tribes of the Ansar)? So he returned and said:
Allah and His Messenger know best, and he commanded that his pony should be unsaddled.
1515 / 1800
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Chapter 45: Pertaining to the good which lies in accompanying the Ansar (Allah be pleased with them)
Book 031, Number 6111:
Anas b. Malik reported: I set out along with Jabrir b. 'Abdullah al-Bajali on a journey and he used
to serve me. I said to him: Don't do that. Thereupon he said: I have seen Ansar doing this with Allah's
Messenger (may peace be upon him). I swore by Allah whenever I accompany any one of the Ansar, I
would serve him and Ibn Muthanni, and Ibn Bashshir made this addition in their narrations: Jarir
was older than Anas, and Ibn Bashshir said: He was of a more advanced age as compared with Anas.
Allah's Apostle (may peace be upon him) invoked blessings for the tribes of Ghifar and Aslam.
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
SAHIH MUSLIM
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SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
(may peace be upon him) as saying about them that they would put up stout resistance against Dajjal
amongst my Umma. And he (the narrator) said: (When) the consignment of Zakat was brought to
him, Allah's Messenger (may peace be upon him) said: This is the charity of our people, and there
was one slave-girl in the house of 'A'isha and she was from the tribe of Banu Tamim; thereupon Allah's Messenger (may peace be upon him) said: Set her free, for she is from the offspring of Isma'il.
The other hadith has been transmitted on the authority of Abu Huraira with a slight variation of
wording.
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
other one said: The women of the Quraish are kind to the orphans in their childhood and look after
the wealth of their spouses.
1521 / 1800
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1522 / 1800
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the privilege of sitting in the company of Allah's Messenger (may peace be upon him)? And they
would say: Yes, and victory would be granted to them. Then a group of persons would set out for
fighting in the cause of Allah and it would be said to them: Is there one amongst you who saw one of
those who saw those who (had the privilege) of sitting in the company of Allah's Messenger (may peace be upon him)? And they would say: Yes, and the Victory would be granted to them.
1524 / 1800
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1525 / 1800
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of the third one too. Shababa said: I heard this from Zahdam b. Mudarrib as he came to me riding a
horse for some need and he narrated it to me that he had heard it from 'Imran b. Husain, and in the
hadith transmitted on the authority of Yahya and Shababa (the words are): They take an oath but
they do not fulfil it, and in the hadith transmitted on the authority of Bahz there the word is Yafun as
transmitted on the authority of Ibn Ja'far.
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
1527 / 1800
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
Chapter 55: The merits of Uwais Qarani (allah be pleased with him)
Book 031, Number 6170:
Usair b. Jabir reported that a delegation from Kufa came to 'Umar and there was a person amongst
them who jeered at Uwais. Thereupon Umar said: Is there amongst us one from Qaran? That person
came and Umar said: Verily Allah's Messenger (may peace be upon him) has said: There would come
to you a person from Yemen who would be called Uwais and he would leave none in Yemen (behind
him) except his mother, and he would have the whiteness (due to leprosy) and he supplicated Allah
and it was cured except for the size of a dinar or dirham. He who amongst you meets him should ask
him to supplicate for forgiveness (from Allah) for you.
1528 / 1800
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1529 / 1800
SAHIH MUSLIM
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1530 / 1800
SAHIH MUSLIM
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1531 / 1800
SAHIH MUSLIM
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1532 / 1800
SAHIH MUSLIM
BOOK 31: THE BOOK PERTAINING TO THE MERITS OF THE COMPANIONS (ALLAH BE PLEASED WITH THEM) OF THE HOLY
SAHIH MUSLIM
BOOK 32: THE BOOK OF VIRTUE,
GOOD MANNERS AND JOINING
TIES OF RELATIONSHIP
(KITAB AL-BIRR WAS-SALAT-IWA'L-ADAB)
OF THE
1533 / 1800
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1534 / 1800
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1535 / 1800
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
build with gold and silver what we have demolished from your temple. He said: No, rebuild it with
clay as it had been before. He then went up (to his room and absorbed himself in prayer).
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
while they were beating her and saying: You committed fornication and you committed theft, and I
said: O Allah, don't make my child like her, and you said: O Allah, make me like her. Thereupon he
said: That person was a tyrant, and I said: O Allah, don't make me like him, and they were saying
about her: You committed fornication whereas in fact she had not committed that and they were
saying: You have committed theft whereas she had not committed theft, so I said: O Allah, make me
like her.
1537 / 1800
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1538 / 1800
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1539 / 1800
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1540 / 1800
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Chapter 6: It is forbidden for a muslim to have estranged relations with the other muslim beyond three
days without any reason of Shari'ah
Book 032, Number 6210:
Abu Ayyub Ansiri reported Allah's Messenger (may peace be upon him) as saying: It is not permissible for a Muslim to have estranged relations with his brother beyond three nights, the one turning
one way and the other turning the other way when they meet; the better of the two is one who is the
first to give a greeting.
1541 / 1800
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SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
1543 / 1800
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hority of his father with the chain of transmitters of MaIik, but with this variation of wording:, (Those would not be granted pardon) who bycott each other."
1544 / 1800
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1545 / 1800
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such servant of Mine asked food from you but you did not feed him, and were you not aware that if
you had fed him you would have found him by My side? (The Lord would again say: ) O son of
Adam, I asked drink from you but you did not provide Me. He would say: My Lord, how could I provide Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink
you would have found him near Me.
Chapter 12: Whenever a believer falls sick or is stricken with grief or something like it, there is a reward for him even if it is pricking of a thorn
Book 032, Number 6233:
'A'isha reported, I did not see anyone else being afflicted with more severe illness than Allah's
Messenger (may peace be upon him). In the narration transmitted by 'Uthman there is a slight variation of wording.
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
senger (may peace be upon him) said: Be moderate and stand firm in trouble that falls to the lot of a
Muslim (as that) is an expiation for him; even stumbling on the path or the prickin of a thorn (are an
expiation for him). Muslim said that 'Umar b. Abd al-Rahman Muhaisin was from amongst the people of Mecca.
1548 / 1800
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
you and the last amongst you and the whole human race of yours and that of the Jinns too in unison
become the most wicked (all beating) like the heart of a single person, it would cause no loss to My
Power. O My servants, even if the first amongst you and the last amongst you and the whole human
race of yours and that of jinns also all stand in one plain ground and you ask Me and I confer upon
every person what he asks for, it would not. in any way, cause any loss to Me (even less) than that
which is caused to the ocean by dipping the needle in it. My servants, these for you I shall reward
you for thern, so he who deeds of yours which I am recording finds good should praise Allah and he
who does not find that should not blame anyone but his ownself. Sa'id said that when Abu Idris
Khaulini narrated this hadith he knelt upon his knees.
1549 / 1800
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
Chapter 14: Help your brother whether iie is an oppressor or an oppressed one
Book 032, Number 6254:
Jabir b. Abdullah reported that two young men, one from the Muhajirin (emigrants) and the other
one from the Angr (helpers) fell into dispute and the Muhajir called his fellow Muhajirin, and the
Ansari (the helper) called the Ansar (for help). In the meanwhile, Allah's Messenger (may peace be
upon him) came there and said: What is this, the proclamation of the days of jahiliya (ignorance)?
They said: Allah's Messenger, there is nothing serious. The two young men fell into dispute and the
one struck at the back of the other. Thereupon he (the Holy Prophet) said: Well, a person should help
1550 / 1800
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
his brother whether he is an oppressor or an oppressed. If he is the oppressor he should prevent him
from doing it, for that is his help; and if he is the oppressed he should be helped (against oppression).
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
1552 / 1800
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
Chapter 19: Tidings for one whose faults allah concealed in this world; he will also conceal his faults in
the hereafter
Book 032, Number 6266:
Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: The servant (whose
fault) Allah conceals in this world, Allah would also conceal (his faults) on the Day of Resurrection.
1553 / 1800
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
said: A'isha, verily in the eye of Allah, worst amongst the person in rank on the Day of Resurrection is
one whom the people abandon or desert out of the fear of indecency.
1554 / 1800
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1555 / 1800
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1556 / 1800
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SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
1558 / 1800
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Muslims whom I curse or scold, make that a source of purity and reward. This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.
1559 / 1800
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1560 / 1800
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1561 / 1800
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1562 / 1800
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1563 / 1800
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1564 / 1800
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1565 / 1800
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1568 / 1800
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1571 / 1800
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SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
amongst you who sends her three children as her forerunners (in the Hereafter) but they would serve him as a protection against Hell-Fire. A woman said: What about two and two and two? Thereupon Allah's Messenger (may peace be upon him) said: Even if they are two and two and two.
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Chapter 46: When Allah loves a servant, his fellowservants also begin to love him
Book 032, Number 6373:
Abu Huraira reported that Allah's Messenger (may peace be upon him) said: When Allah loves a
servant, He calls Gabriel and says: Verily, I so and so; you should also love him, and then Gabriel
begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and
you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and
then there is conferred honour upon him in the earth; and when Allah is angry with any servant He
calls Gabriel and says: I am angry with such and such and you also become angry with him, and
then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so-and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.
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would have affinity, with one another (in the world) and those amongst them who opposed each
other (in the Heaven) would also be divergent (in the world).
SAHIH MUSLIM BOOK 32: THE BOOK OF VIRTUE, GOOD MANNERS AND JOINING OF THE TIES OF RELATIONSHIP (KITAB AL-BIRR WAS-SALATI-WA'L-ADAB)
only preparation). Thereupon he (the Holy Prophet) said: You would be along with one whom you
love. Anas said: Nothing pleased us more after accepting Islam than the words of Allah's Apostle: You
would be along with one whom you love. And Anas said. I love Allah and His Messenger and Abu
Bakr and Umar, and I hope that I would be along with them although I have not acted like them.
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SAHIH MUSLIM
BOOK 33: THE BOOK OF DESTINY
(KITAB-UL-QADR)
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Introduction
Whether the fate of man is predestined or he himself is the architect of it, is a question which has
been very often discussed by scholars of all times. This problem is significantly important as no sensible man. not even the man in the street, can afford to ignore it. Faith in Taqdir (Destiny) has a very
deep impact upon our lives and we always find our lives oscillating between determinism and freewill. As a man looks around himself and looks to his own self and within himself, he finds that there
are hundred and one things in shaping and reshaping of which he has no hand, e. g. in determining
the climate of the land in which he is born, in canalising the courses of rivers which flow therein
and in determining the nature of the soil thereof. He finds himself absolutely powerless. As he looks
to himself he finds that there are so many things In him which are beyond his control, viz. the measure of intellect he has been endowed with, the shape and form of his physical structure with which
he has been sent to this world, and the inclinations and so many other qualities of head and heart
which are embedded in his very nature. In all these aspects of life he finds himself helpless before the
Great and Mighty Power that created him.
On the other hand, there are so many things in which man finds himself quite empowered. As he
looks to the marvellous achievements of man despite all odds, he finds it difficult to believe that he is
a mere puppet in the mighty hand of Nature. This problem of predestination and freewill, in which
man finds his life hanging, has been adequately solved by the Qur'an and the Sunnah. We give below
a brief summary of their elucidations.
The first principle which Islam lays down in regard to Taqdir is that man is neither completely the
master of his fate nor is he bound to the blind law of predestination. So far as the sovereignty of Allah's Will is concerned, it is all-pervading and nothing falls outside its orbit. Not even a leaf, therefore, stirs without His Will.
It is His Will that prevails everywhere. To God belongs the sovereignty of Heavens and the Earth.
He created what He pleaseth, giving to whom He pleaseth females and to whom He pleaseth males or
conjoining them males and females, and He maketh whom He pleaseth barren, verify He hath knowledge and power (xlii. 48).
Men are, therefore, completely subordinate to the overruling power of God, they cannot do anything unless God wills so.
" Whom God guideth he is the rightly-guided. Whom he sendeth stray, thou wilt not find a patron
to set him right (xviii. 16).
His mighty grasp is, therefore, over everything. The Almighty Lord, Who has created everything
and has determined its nature and course, has in His infinite wisdom and mercy conferred upon
man a limited autonomy according to which a man is free to do or not to do a certain thing. It is because of this autonomy enjoyed by man that he is hold accountable for his deeds. The concept of hu-
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man responsibility and that of his answerability for his deeds and misdeeds becomes meaningless if
he is supposed to be deprived of this autonomy. There are, a large number of verses in the Holy
Qur'an which make a pointed reference to the autonomy conferred upon man.
Man shall have nothing but that what he strives for (liii. 39).
Allah does not change the condition of a people until they change it themselves (viii. 53; xiii. 11).
Those who strive in His path, are guided in the right path, while those who persist in denial and
sinful livifig have their hearts sealed against faith (ii. 7, 26; iv. 155; v;. i. 102).
Allah does not compel belief and leaves the people free to believe or disbelieve (vi. 35, 150; xvi-.
9).
Whoever has done an atorn's weight of good shall meet with its reward and whoever has done an
atom's weight of evil shall meet with its consequences (xcix. 7-8).
It should be borne in mind in this connection that the word Taqdir used in the Qur'an does not always signify something predestined. It at times implies a measure or the latent potentialities or possibilities with which Allali created man and all things of Nature. For example: He created everything
for its Destiny (or its Measure) (xxv. 2). In Sura 54, verse 9 (the words are): We created everything
according to a Measure or Destiny. In both these verses Destiny impiies the inward reach of things,
their latent potentialities or possibilities.
The idea of Destiny as we find in the hadith that God wrote down the decrees regarding the created world fifty thousand years before He created the Heavens and the Earth does not in any way
mean that God created a block Universe, finished off and complete, bound to the iron formulae of
Nature. Here the idea behind Taqdir is that the creation of this universe is not accidental but something preplanned and pre-conceived and it was shaped according to the Grand Design of the Greatest Designer. There is no element of chance in the creation of this Universe. Everything is well-set
and well-planned.
The idea that Allah has a foreknowledge of everything that He created and the events unfold
themselves exactly according to it, does not imply that human beings have been completely deprived
of the freedom of action. The foreknowledge of God is an acknowledged fact, but it should not be interpreter in the sense of predestination, for if we do so we shall have to conceive of eternity as a
storehouse of ready-made events, from which they drop one by one like particles of sand in a glass
hour. If we take the foreknowledge to be a reflecting mirror we shall have to deprive the Creator and
the Controller of the Universe of His Creative activity.
Dr Muhammad Iqbal has shed a good deal of light over this problem. He says:" Divine knowledge
must be conceived as a living creative activity to which the objects that appear to exist in their own
right are organically related. By conceiving God's knowledge as a kind of reflecting mirror, we no
doubt save His fore-knowledge of future events, but it is obvious that we do so at the expense of His
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freedom. The future certainly pre-exists in the organic whole of God's creative life, but it pre-exists
as an open possibility, not as a fixed order of events with definite outlines."
We should bear in mind that the idea of put, present and future is something relative and is conceived by the inite wind of man. It is. however, a great now in the eye of the All-Seeing God. The
whole expanse of eternity lies before Him in the shape of now. Knowledge is, therefore, an act of
creative activity and not the mere reflection of it. When He decrees a thing it happens and He knows
it before it happens. God in Islam is not, therefore, a prisoner of necenity. He is a free Creator.
The concept of predestination in Islam, therefore, does not in any way mean helpless abandonment of oneself to otherwise unwelcome fate. It means rather co-operation with God, studying His
will and bringing oneself into unison with His Planning Will. Destiny as conceived by Islam is, thus,
by no stretch of imagination, fatal to the freedom of conduct and unfoldment of one's inherent possibilities; it is a source of inspiration and encouragement and opens up vast fields of human activity. It
is not a message of despondency and despair, but a source of solace, comfort and inspiration and a
powerful means of evoking a sense of piety and humility and self-surrender to the Will of God. It
does not inculcate in mind frustration and pessimism, making his life dark and dreary, devoid of
hope and promise for the future, but it teaches him to put his heart and soul in the sublime work as
assigned to him by his Master.
Chapter 1: The growth of a child in the womb of a mother and his destiny in regard to his livelihood, his
deeds, both good and evil
Book 033, Number 6390:
Abdullah (b. Mas'ud) reported that Allah's Messenger (may peace be upon him) who is the most
truthful (of the human beings) and his being truthful (is a fact) said: Verily your creation is on this
wise. The constituents of one of you are collected for forty days in his mother's womb in the form of
blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump
of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so
the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another
one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a
cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise
and enters Paradise.
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womb for forty nights, then the angel, gives it a shape. Zubair said: I think that he said: One who fashions that and decides whether he would be male or female. Then he (the angel) says: Would his
limbs be full or imperfect? And then the Lord makes thein full and perfect or otherwise as He desires.
Then he says: My Lord, what about his livelihood, and his death and what about his disposition? And
then the Lord decides about his misfortune and fortune.
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Chapter 6: Everyone is born according to his true nature and the command pertaining to the demise of
the children of the infidels and of the children of
the muslims
Book 033, Number 6423:
There is none born but is created to his true nature (Islam). It is his parents who make him a Jew
or a Christian or a Magian quite as beasts produce their young with their limbs perfect. Do you see
anything deficient in them? Then he quoted the Qur'an., The nature made by Allah in which He has
created men there is no altering of Allah's creation; that is the right religion" (xxx. 33)
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This hadith has been narratted on the authority of Abu Mu'awiya through another chain of transmitters (and the words are):" Every child is born but on this Fitra so long as he does not express himself with his tongue."
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Chapter 7: The span of life and livelihood does not increase or decrease beyond that what is laid down
Book 033, Number 6438:
Abdullah reported that Umm Habiba, the wife of Allah's Apostle (may peace be upon him), said: 0
Allah, enable me to derive benefit from my husband, the Messenger of Allah (may peace be upon
him), and from my father Abu Sufyan and from my brother Mu'awiya. Allah's Apostle (may peace be
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upon him) said: You have asked from Allah about durations of life already set, and the length of days
already allotted and the sustenances the share of which has been fixed. Allah would not do anything
earlier before its due time, or He would not delay anything beyond its due time. And if you were to
ask Allah to provide you refuge from the torment of the HellFire, or from the torment of the grave, it
would have good in store for you and better for you also. He (the narrator) further said: Mention was
made before him about monkeys, and Mis'ar (one of the narrators) said: I think that (the narrator)
also (made a mention) of the swine, which had suffered metamorphosis. Thereupon he (the Holy
Prophet) said: Verily, Allah did not cause the race of those which suffered metamorphosis to grow or
they were not survived by young ones. Monkeys and swine had been in existence even before (the
metamorphosis of the human beings).
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BOOK 34: THE BOOK OF
KNOWLEDGE (KITAB AL-`ILM)
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Chapter 5: Knowledge would be taken away, and ignorance would prevail upon people and the turmoil at
the end of the world
Book 034, Number 6451:
Anas b. Malik reported Allah's Messenger (may peace be upon him) as saying: It is from the conditions of the Last Hour that knowledge would be taken away and ignorance would prevail (upon the
world), the liquor would be drunk, and adultery would become rainpant.
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Chapter 6: Pertaining to one who introduced something good or evil, or he who called to righteousness or to the path of error
Book 034, Number 6466:
Jarir b. Abdullah reported that some desert Arabs clad in woollen clothes came to Allah's Messenger (may peace be upon him). He saw them in sad plight as they had been hard pressed by need. He
(the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of
anger could be seen on his face. Then a person from the Ansar came with a purse containing silver.
Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger (may peace be upon him) said:
He who introduced some good practice in Islam which was followed after him (by people) he would
be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by
others), he would be required to bear the burden like that of one who followed this (evil practice)
without their's being diminished in any respect.
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he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.
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SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING
TO THE REMEMBRANCE OF ALLAH,
SUPPLICATION, REPENTANCE AND
SEEKING FORGIVENESS (KITAB
AL-DHIKR)
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
Introduction
Supplication is in fact not only the spontaneous outpourings of man's heart before his Lord, but it
is an expression of his sense of nearness to Him, of His Might and Power, of his confidence in His
mercy, grace and blessings. If one were to know how much a man supplicates, and what he supplicates about, and how he supplicates, one would be able to see how much spirituality is there in his
soul. When a man without any witness speaks with Allah, the soul stands unveiled before its Creator.
The higher the note he strikes in his outpouring, the higher is the quality of the faith that is imprinted upon his soul, and serves as a background to all his thought and activity. Thus to understand the
spirit of any religion and appraise its value to life and society, supplications serve as the key. The
Prophet (may peace be upon him) was a great believer in supplication and prayer. He made supplications to his Lord with zeal and fervour, rarely to be found in the religious literature of the world.
One who cares to read them cannot but be overwhelmed with the depth of feelings with which the
Holy Prophet (may peace be upon him) approaches his Lord, his intense love for the Great Master,
his deep faith in His unbounded Favours, his unshakeable confidence in His Divine Mercy and unflinching faith in His Might and Power, and his sense of deep humility before Him. These are in fact
the multi-coloured threads with which is woven the delicate pattern of the Prophet's (may peace be
upon him) supplications. In Islam the supplication which a Muslim has been instructed to make
whether singly or in congregation, whether at the appointed hour of ritual prayer or at any sudden
call or urge to His Lord, reflects the one single attitude of submission, humility and closeness to God.
Whatever is the state of spiritual elevation of the supplication he is made to keep this fact constantly
in his mind that he is a humble servant of the Lord. That is the reason why most of the supplications
in Islam open with an invocation of the Divine Being; either the personal name of God, i. e. Allah, is
used or the descriptive title of His Attributes are called out in order to make the worshipper conscious of his own weak and dependent self before his Master. In Islam man seeks to move God to help
and grant him what he desires, and at the same time he seeks unconsciously to work upon himself
through the realisation of what God means to him, to strengthen, to renew and to refresh his own
inner life.
While the expression of dependence and trust is in reality a prerequisite of supplication in Islam,
it covers the whole range of human life with all its needs, longings and problems. Supplication finds
expression in a deep and urgent longing for self preservation and deliverance from the oppressive
situation, forgiveness of sins, elevation of the soul, goodness of the worldly life and that of the Hereafter. This consciousness of one's absolute dependence upon Him, which pervades the entire stock
of the Prophet's (may peace be upon him) supplications, shows man's attitude of perfect resignation
before the Mighty Will of the Master, but this resignation has nothing of the spirit of despondence
and despair in it; it rather illuminates hope out of conviction that the Being Who is the Lord of man's
fate can also help him and save him even in the most trying circumstances.
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
The supplications of Muhammad (may peace be upon him) eminently combine in themselves the
mystical and the religious traits. While the Muslim supplicates, he, like a mystic, beholds undisturbed with concentrated gaze one Supreme Spiritual Reality Who is the Embodiment and Repository of
all values. But, unlike mystics, he, in the hour of contemplation in supplication, does not lose himself
but realises himself to be a humble servant of God and therein lies his spiritual strength and unwavering confidence in God.
The one more distinguishing feature of the supplications taught by Muhammad (may peace be
upon him) is that these are all permeated with the spirit of social fellowship. They do not urge man
to stand face to face with God in absolute loneliness, isolated from all other human beings. Herein
the suppliant begs his Lord with the full consciousness of human brotherhood and with a feeling
that the distress which vexes him is not his only, it is that of his brethren. The graces of God and the
salvation for which he longs are also the longings of all believers, nay, of the entire humanity. There
is no doubt a deep touch of intimate personal and individual contact with God in these supplications,
but this contact is not of the nature of a non-Muslim mystic in which the soul is supposed to be unified with God losing all its individual identity. Here the soul has a communion with Allah with full
consciousness of man's own self, his social surroundings and responsibilities. That is why most of the
supplications have been expressed in the form" We" and Us".
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
Chapter 4: It is not something appreciable to make request for death from the lord when one is in trouble
Book 035, Number 6480:
Anas (b. Malik) reported Allah's Messenger (may peace be upon him) as saying. None of you
should make a request for death because of the trouble in which he is involved, but if there is no
other help to it, then say: O Allah, keep me alive as long as there is goodness in life for me and bring
death to me when there is goodness in death for me.
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(KITAB AL-DHIKR)
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
who loves to meet Allah, Allah would love to meet him, and he who dislikes to meet Allah, Allah
would abhor to meet him
SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
that), and if he draws near Me by the span of a palm I draw near him by the cubit, and if he draws
near Me by the cubit I draw near him by the space (covered by) two hands. And it he walks towards
Me, I rush towards him.
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
Our Lord, there is one amongst them such and such simple servant who happened to pass by (that
assembly) and sat there along with them (who had been participating in that assembly). He (the
Lord) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no
way unfortunate.
SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
and he who utters:" Hallowed be Allah, and all praise is due to Him," one hundred times a day, his
sins are obliterated even if they are equal to the extent of the foam of the ocean.
SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
my Lord. But what about me? Thereupon he (the Holy Prophet) said: You should say:" O Allah, grant
me pardon, have mercy upon me, direct me to righteousness and provide me sustenance." Musa (one
of the narrators) said: I think he also said:" Grant me safety." But I cannot say for certain whether he
said this or not. Ibn Abi Shaiba has not made a mention of the words of Musa in his narration.
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
ting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (may peace be
upon him) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (may peace be
upon him) went out to the circle of his Companions and said: What makes you sit? They said: We are
sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and
He conferred favours upgn us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation
against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and
Glorious, was talking to the angels about your magnificence.
Chapter 12: Excellence of seeking forgiveness from allah and seeking that very much
Book 035, Number 6522:
Al-Agharr al-Muzani, who was one amongst the Companions (of the Holy Prophet) reported that
Allah's Messenger (may peace be upon him) said: There is (at times) some sort of shade upon my heart, and I seek forgiveness from Allah a hundred times a day.
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(KITAB AL-DHIKR)
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as yawns the distance between the East and the West; O Allah, I seek refuge in Thee from sloth, from
senility, from sin, and from debt."
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Thee safety." A person said to him: Did you hear it from Umar? Thereupon he said: (I have heard
from one) who is better than Umar, viz. from Allah's Messenger (may peace be upon him). Ibn Nafi,
reported this on the authority of Abdullah b. Harith but he did not make mention of this" that he
heard it himself".
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
causest me to die), then grant pardon to my being, and if Thou keepst (this process of breathing on),
then protect it with that with which Thou protected Thine pious servants."
Chapter 17: Refuge from the evil of what one has done
and what one has not done
Book 035, Number 6557:
Farwa' b. Naufal Ashja'i reported: I asked: 'A'isha, in what words did Allah's Messenger (may peace
be upon him) supplicate Allah? She said that he used to utter:" I seek refuge in Thee from the evil of
what I did and from the evil of what I did not."
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
pends my after-life. And make the life for me (a source) of abundance for every good and make my
death a source of comfort for me protecting me against every evil."
SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
He (the narrator) said: I think that he also uttered (in this supplication these words):" His is tne Sovercignty and to Him is praise due and He is Potent over everything. My Lord, I beg of Thee good that
lies in this night and good that follows it and I seek refuge in Thee from the evil that lies in this night
and from the evil of that which follows it. My Lord, I seek refuge in Thee from sloth, from the evil of
vanity. My Lord, I seek refuge in Thee from torment of the Hell-Fire and from torment of the grave."
And when it was morning he said like this:" We entered upon morning and the whole Kingdom of
Allah enter ed upon morning."
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
Chapter 18: The reciting of Subhan Allah in the morning and at the time of sleeping
Book 035, Number 6575:
Juwairiya reported that Allah's Messenger (may peace be upon him) came out from (her apartment) in the morning as she was busy in observing her dawn prayer in her place of worship. He
came back in the forenoon and she was still sitting there. He (the Holy Prophet) said to her: You have
been in the same seat since I left you. She said: Yes. Thereupon Allah's Apostle (may peace be upon
him) said: I recited four words three times after I left you and if these are to be weighed against what
you have recited since morning these would outweigh them and (these words) are:" Hallowed be Allah and praise is due to Him according to the number of His creation and according to the pleasure
of His Self and according to the weight of His Throne and according to the ink (used in recording)
words (for His Praise)."
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
but Allah, the Lord of the Magnificent Throne There is no god but Allah, the Lord of the Heaven and
the earth, the Lord of the Edifying Throne."
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BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
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SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
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SAHIH MUSLIM
BOOK 35: THE BOOK PERTAINING TO THE REMEMBRANCE OF ALLAH, SUPPLICATION, REPENTANCE AND SEEKING FORGIVENESS
(KITAB AL-DHIKR)
SAHIH MUSLIM
BOOK 36: THE BOOK OF HEARTMELTING TRADITIONS (KITAB
AL-RIQAQ)
1633 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
SAHIH MUSLIM
where at its mouth there fell a rock of that mountain and thus blocked them altogether. One of them
said to the others: Look to your good deeds that you performed for the sake of Allah and then supplicate Allah, the Exalted, that He might rescue you (from this trouble). One of them said: 0 Allah, I had
my parents who were old and my wife and my small children also. I tended the flock and when I
came back to them in the evening, I milked them (the sheep, goats, cows, etc.) and first served that
milk to my parents. One day I was obliged to go out to a distant place in search of fodder and I could
not come back before evening and found them (the parents) asleep. I milked the animals as I used to
milk and brought milk to them and stood by their heads avoiding to disturb them from sleep and I
did not deem it advisable to serve milk to my children before serving them. My children wept near
my feet. I remained there in that very state and my parents too until it was morning. And (0 Allah) if
Thou art aware that I did this in order to seek Thine pleasure, grant us riddance from this trouble.
(The rock slipped a bit) that they could see the sky. The second one said: 0 Allah, I had a female cousin whom I loved more than the men love the women. I wanted to have sexual intercourse with her;
she refused but on the condition of getting one hundred dinirs. It was with very great difficulty that I
could collect one hundred dinirs and then paid them to her and when I was going to have a sexual
intercourse with her, that she said: Servant of Allah, fear Allah and do not break the seal (of chastity)
but by lawful means. I got up. 0 Allah, if Thou art aware that I did this in order to seek Thine pleasure, rid us from this trouble. The situation was somewhat eased for them. The third one said: Allah, I
employed a workman for a measure of rice. After he had finished his work I gave him his dues (in
the form of) a measure of rice, but he did not accept them. I used these rice as seeds, and that gave a
bumper crop and I became rich enough to have cows and flocks (in my possession). He came to me
and said: Fear Allah, and commit no crueltv upon me in regard to my dues. I said to him: Takeaway
this flock of cows and sheep. He said: Fear Allah and do not make a fun of me. I said: I am not making a fun of you. You take the cows and the flocks. So he took them. 0 Allah, if Thou art aware that I
did it for Thine pleasure, case the situation for us. And Allah relieved them from the rest of the trouble.
SAHIH MUSLIM
cease of the third one (the words are):" I invested his wages, and it brought profit and, as a result thereof, the merchandise increased and there was abundance of goods." And he (the narrator said) that
they got out of the cave and began to walk.
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SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING
TO REPENTANCE AND
EXHORTATION TO REPENTANCE
(KITAB AL-TAUBA)
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
Chapter 2: The obliteration of sins with the help of seeking forgiveness prom Allah
Book 037, Number 6620:
Abu Sirma reported that when the time of the death of Abu Ayyub Ansari drew near, he said: I
used to conceal from you a thing which I heard from Allah's Messenger (may peace be upon him)
and I heard Allah's Messenger (may peace be upon him) as sayirig: Had you not committed sins, Allah would have brought into existence a creation that would have committed sin (and Allah) would
have forgiven them.
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
Angels would shake hands with you and would greet you on the path by saying: As-Salamu-Alaikum.
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SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
man would ever afford to throw her child in the Fire? We said: By Allah, so far as it lies in her power,
she would never throw the child in Fire. ' Thereupon Allah's Messenger (may peace be upon him)
said: Allah is more kind to His servants than this woman is to her child.
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SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
'Abd al-A'la said: I do not know whether he said thrice or four times to do" what you desire". The
hadlth has been narrated on the authority of 'Abd al-A'la b. Hammad with the same chain of transmitters.
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
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SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
he told him that he had killed one hundred persons and asked him whether there was any scope for
his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better
go to such and such land; there are people devoted to prayer and worship and you also worship
along with them and do not come to the land of yours since it was an evil land (for you). So he went
away and he had hardly covered half the distance when death came to him and there was a dispute
between the angels of mercy and the angels of punishment. The angels of mercy said: This man has
come as a penitant and remorseful to Allah and the angels of punishment said: He has done no good
at all. Then there came another angel in the form of a human being in order to decide between them.
He said: You measure the land to which he has drawn near. They measured it and found him nearer
to the land where he intended to go (the land of piety), and so the angels of mercy took possession of
it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled
upon his chest (and managed) to slip in the land of mercy.
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
Syria and those of Rome. Ibn Shihab (further) reported that 'Abd al-Rahman b. 'Abdullah b. Ka'b informed him that Abdullah b. Ka'b who served as the guide of Ka'b b. 'Malik as he became blind that
he heard Ka'b b. Malik narrate the story of his remaining behind Allah's Messenger (may peace be
upon him) from the Battle of Tabuk. Ka'b b. Malik said: I never remained behind Allah's Messenger
(may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and
that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining
behind as Allah's Messenger (may peace be upon him) and the Muslims (did not set out for attack
but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah's Messenger (may peace be
upon him) on the night of 'Aqaba when we pledged our allegiance to Islam and it was more dear to
me than my participation in the Battle of Badr, although Badr was more popular amongst people as
compared with that (Tabuk). And this is my story of remaining back from Allah's Messenger (may
peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and
(my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah's Messenger (may peace
be upon him) set out for this expedition in extremely hot season; the journey was long and the land
(which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately
equip themselves for this expedition, and he also told them the destination where he intended to go.
And the Muslims who accompanied Allah's Messenger (may peace be upon him) at that time were
large in numbers but there was no proper record of them. Ka'b (further) said: Few were the persons
who wanted to absent themselves, and were under the impression that they could easily conceal
themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them).
And Allah's Messenger (may peace be upon him) set out on an expedition when the fruits were
ripe and their shadows had been lengthened. I had weakness for them and it was during this season
that Allah's Messenger (may peace be upon him) made preparations and the Muslims too along with
them. I also set out in the morning so that I should make preparations along with them but I came
back and did nothing and said to myself: I have means enough (to make preparations) as soon as I
like. And I went on doing this (postponing my preparations) until people were about to depart and it
was in the morning that Allah's Messenger (may peace be upon him) set out and the Muslims too
along with him, but I made no preparations. I went early in the morning and came back, but I made
no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allah's Messenger (may peace be upon him)
as I went out amongst people, I was shocked to find that I did not find anyone like me but people
who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allah's Messenger (may peace be upon him) took no notice of me until he had reached
Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Ka'b
1653 / 1800
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
b. Malik? A person from Banu' Salama said: Allah's Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh b. Jabal said: Woe be upon
that what you contend. Allah's Messenger, by Allah, we know nothing about him but good. Allah's
Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy
Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage).
Thereupon Allah's Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it
was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed
at by the hypocrites. Ka'b b. Malik farther said: When this news reached me that Allah's Messenger
(may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following
day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allah's Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could
save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allah's
Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back
from a journey he first went to the mosque and observed two Rak'ahs of nafl prayer (as a mark of
gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allah's Messenger (may peace be upon him) accepted their excuses on the very face of them
and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in
that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him.
He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allah's Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I
would have definitely saved myself from his anger on one pretext (or the other) and I have also the
knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me,
and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well
and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never
had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition).
Thereupon, Allah's Messenger (may peace be upon him) said: This man told the truth, so get up
until Allah gives a decision in your case. I stood up and some people of Banu' Salama followed me in
hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to
this. You, however, showed inability to put forward an excuse before Allah's Messenger (may peace
be upon him) as those who stayed behind him have put forward excuses. It would have been enough
for the forgiveness of your sin that Allah's Messenger (may peace be upon him) would have sought
forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allah's
Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they
have made the sane statement as you have made, and the same verdict has been delivered in their
case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabi'a 'Amiri
and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had
participated in the Battle of Badr and there was an example for me in them. I went away when they
named these two persons. Allah's Messenger (may peace be upon him) forbade the Nluslims to talk
with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere
had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware
and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two
friends confined themselves withen their houses and spent (most of the) time in weeping, but as I
was young and strong amongst them I got (out of my house), participated in congregational prayers,
moved about in the bazar; but none spoke to me. I came to Allah's Messenger (may peace be upon
him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not).
Then I observed prayer beside him and looked at him with stealing glances and when I attended to
my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And
when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I
walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had
the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to
him: Abu Qatada, I adjure you by Allah, arn't you well aware of the fact that I love Allah and His
Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by
Allah. arn't you well aware of the fact that I love Allah and His Messenger (may peace be upon him)
the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down
from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans
of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Ka'b b. Malik.
People gave him the indication by pointing towards me. He came to me and delivered to me a letter
of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to
my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty
and Allah has not created you for a place where you are to be degraded and where you cannot find
your right place, so you come to us that we should accord you honour. As I read that letter I said:
This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and
Allah's Messenger (may peace be upon him) received no revelation, there came the messenger of Allah's Messenger (may peace be upon him) to me and said: Verily, Allah's Messenger (may peace be
upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or
what (else) should I do? He said: No, but only remain separate from her and don't have sexual contact with her.
1655 / 1800
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
The same message was sent to my companions. So I said to my wife: You better go to your parents
and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came
to Allah's Messenger (may peace be upon him) and said: Allah's Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don't go near
him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from
that day to this day. Some of the members of my family said to me: Were you to seek permission from
Allah's Messenger (may peace be upon him) in regard to your wife as he has granted permission to
the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allah's Messenger
(may peace be upon him), for I cannot say what Allah's Apostle may say in response to seeking my
permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus
fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I
was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in
these words:" Life had become hard for myself and the earth had compressed despite its vastness,"
that I heard the noise of an announcer from the peak of the hill of Sal' saying at the top of his voice:
Ka'b b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there
was (a message of) relief for me. Allah's Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went
on to give us glad tidings and some of them went to my friends in order to give them the glad tidings
and a person galloped his horse and came from the tribe of Aslam and his horse reached me more
quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I
took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one
to lend me two clothes and dressed myself in them.
I came to Allah's Messenger (may peace be upon him) and on my way I met groups of people who
greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for
your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allah's Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. 'Ubaidullah got
up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person
stood up (to greet me) from amongst the emigrants except he. Ka'b said that he never forgot (this
good gesture of) Talha. Ka'b further said: I greeted Allah's Messenger (may peace be upon him) with
Assalam-o-'Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find
today) since your mother gave your birth. I said: Allah's Messenger. is this acceptance of repentance
from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with
Allah's Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before
him, I said: Allah's Messenger, am I allowed to give in charity my wealth for Allah's sake and for the
sake of His Messenger (may peace be upon him)? Thereupon Allah's Messenger (may peace be upon
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part
(of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allah's
Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not
know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of
telling the truth. And since I made a mention of this to Allah's Messenger (may peace be upon him)
up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed
these verses:"
Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He
turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to
the three who were left behind until the earth despite its vastness became strait for them and their
souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Ka'b said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine
which I spoke to Allah's Messenger (may peace be upon him) and if I were to tell a lie I would have
been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone.
Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear
to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not
pleased with the transgressing people" (ix. 95-96). K'ab said that the matter of us three persons was
deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace
be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not
give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our
case, three who remained behind. (The words of the Qur'an)" the three who were left behind" do not
mean that we remained back from Jihad but these imply that He kept our matter behind them who
took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri
with the same chain of transmitters.
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BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
of Abu Khaithana (Allah be pleased with him) and no mention of his meeting with Allah's Messenger
(may peace be upon him).
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
(may peace be upon him) commanded one night to march forward. I also got up when the command
for the march was given and moved on until I went out of the encampments of the army and after
relieving myself I came to my place. I touched my chest and found that my necklace which had been
made of the stones of zafar had been broken. I retraced my steps and tried to search my necklace and
this detained me there. The group of people who saddled my ride and placed my haudaj carrying me
upon the camels marched on. They were under the impression that I was in it. The women in those
days were light of weight and they did not wear much flesh, as they ate less food; so they did not
perceive the weight of my haudaj as they placed it upon the camel as I was a young girl at that time.
So they drove the camel and Eet out and I found my necklace after the army had marched. I came to
my place and there was none to call and none to respond (the call).
I waited at my place under the impression that when the people would riot find me they would
come back. So I kept sitting at my place. I was overpowered by sleep and slept. Safwan b. Mu'attal
Sulami Dhakwini, who had lagged behind the army because of taking rest came to my place walking
in the latter part of the night and he saw the body of a person who was asleep. He came to me and
recognised me as he had seen rue before it was enjoined to observe purda. I got ap by his voice as he
recited Inna lillahi wa inna ilaihi raji'un [we are for Allah and to Him we have to return. ] and I covered my head with my headdress. By Allah, he did not speak to me a word and I did not hear a word
from him except Inna lillahi. He made his camel kneel down and I amounted the camel as he pressed
tLe camel's foreleg and he moved on leaning the camel by the nose string on which I was riding until
we came to the army where it had encamped for rest because of extreme heat. Woe be upon those
who harboured doubts about me and the most notorious among them was 'Abdullah b. Ubayy, the
great hypocrite. We came to Medina and I fell sick for a month. The people had been deliberating
over the statements of those who had brought these calumnies against me. I was absolutely unaware
of anything concerning that. This, however, caused doubt in my mind that I did not see Allah's Messenger (may peace be upon him.) treating me with such kindness with which he treated me as I fell
ill before this. The Holy Prophet (may peace be upon him) would coome and greet me with Assalamo-'Alaikum and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil.
I wept outside despite my failing health and there went along with me Umm Mistah and she said the
daughter of Abu Rhm b. Muttalib b. 'Abd Manaf and his mother was the daughter of Sakhr b. 'Amir,
the sister of the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. 'Abbad b. Muttalib. I
and the daughter of Abu Rahm set towards the direction of my house. Something got into the head
dress of Umm Mistah and she said: Woe be upon Mistah. And I said. Woe be upon what you say. Do
you curse people who had participated in Badr? She said: Innocent woman, have you not heard what
he said? I said: What did he say? She conveyed to me the statement of those who had brought false
allegations against me. So my illness was aggravated.
I went to my house and Allah's Messenger (may peace be upon him) came to me and he greeted
me and then said: How is that woman? I said: Do you permit me to go to the (house) of my parents?
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She (further) said: I had at that time made up my mind to confirm this news from them. Allah's Messenger (may peace be upon him) permitted me. So I came to (the house of) my parents and said to my
mother: Mother, do you know what the people are talking about? She said: My daughter, you should
not worry. By Allah, if there is a handsome woman who is loved by her husband and he has co-wives also they talk many a thing about her. I said: Hallowed be Allah, what are the people talking
about? I wept during the whole night until it was morning and I did not have a wink of sleep and I
wept even in the morning. As the revelation was delayed (in regard to this matter), so Allah's Messenger (may peace be upon him) called 'Ali ibn Abi 'Talib and Usama b. Zaid in order to seek their
advice in regard to the separation of his wife. Usama b. Zaid told Allah's Messenger (may peace be
apen him) about the innocence of his wives and what he knew about his love for them. He said: Allah's Messenger, they are your wives and we know nothing else about thembut goodness. And as for
'Ali b. Abu Talib, he said: Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her and if you ask that maidservant (Barira) she will tell
you the truth. So, Allah's Messenger (may peace be upon him) called Bailra and said: Barira, did you
see anything in 'A'isha which can cause doubt about her? Barira said: By Him Who sent thee with the
truth, I have seen nothing objectionable in her but only this much that she is a young girl and she
goes to sleep while kneading the flour and the lamb eats that. Thereupon Allah's Messenger (may peace be upon him) mounted the pulpit and sought vindication against 'Abdullah b. Ubayy b. Salul, and
he further said: Who would exonerate me from imputations of that person who has troubled (me) in
regard to my family? By Allah, I find nothing in my wife but goodness and the person whom the
people have mentioned in this connection is, according to my knowledge, a thoroughly pious person,
and he did never get into my house but along with me. Sa'd b. Mu'adh stood up and said: Allah's
Messenger, I defend your honour against him. If he belong to the tribe of Aus we would strike his
neck and if he belongs to the tribe of our brother Khazraj and you order us we would comply with
your order.
Then Sa'd b. 'Ubada stood up. He was chief of the Khazraj tribe. He was otherwise a pioas man but
he had some what tribal partisanship in him and he said to Sa'd b. Mu'adh: By the everlasting existence of Allah. you are not stating the fact, you will not be able to kill him and you will not have the
power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin of Sa'd b. Mu'adh
and said to Sa'd b. 'Ubada: By the everlasting existence of Allah, you are not stating the fact. We
would kill him. You are a hypocrite and so you argue in defence of the hypocrites, and thus both the
tribes Aus and Khazraj were flared up, until they were about to fall upon one another and Allah's
Messenger (may peace be upon him) kept standing upon the pulpit and Allah's Messenger (may peace be upon him) tried to subside their anger until they became silent and thus there was silence.
'A'isha further reported: I spent the whole day in weeping and even the night and could not have a
wink of sleep even next night. My parents thought that this constant weeping of mine would break
my heart. I wept and they sat beside me. In the meanwhile a woman of the Ansar came to see me. I
permitted her to see me and she also began to weep. And we were in this very state that Allah's Messenger (may peace be upon him) came and he greeted me and then sat down. He had never sat with
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me since a month when this rumour was afloat, and there was no revelation (to clarity) my case. Allah's Messenger (may peace be upon him) recited Tashahhud (there is no god but Allah and Muhammad is His Apostle) and then said: Coming to the point, 'A'isha, this is what has reached me
about you and if you are innocent, Allah would Himself vindicate your honour, and if accidentally
there has been a lapse on your part sock forgiveness of Allah; He will pardon thee for when a servant
makes a confession of his fault and turns (to Him) penitently, Allah also turns to him (mercifully) accepting his repentance.
When Allah's Messenger (may peace be upon him) talked, my tears dried up and not even a single
drop of tear was perceived by me (rolling out of my eyes). I said to my father: You give a reply to Allah's Messenger (may peace be upon him) on my behalf. He said: By Allah, I do not know what I
should say to Allah's Messenger (may peace be upon him). I then said to my mother: Give a reply to
Allah's Messenger (may peace be upon him) on my behalf, but she said: By Allah, I do not know what
I should say to Allah's Messenger (may peace be upon him). I was a small girl at that time and I had
not read much of the Qur'an (but I said): By Allah, I perceive that you have heard about this and it
has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent, and Allah knows that I am innocent, you would never believe me to be true, and if I confess
to (the alleged) lapse before you, whereas Allah knows that I am completely innocent (and I have not
committed this sin at all), in that case You will take me to be true and, by Allah, I, therefore, find no
other alternative for me and for you except that what the father of Yousuf said:, (My course is) comely patience. And Allah it is Whose help is to be sought for in that (predicament) which ye describe" (xii 18). After this I turned my face to the other side and lay down on my bed. By Allah, I was fully aware of this fact that I was innocent but I did not expect that Allah would descend Wahy Matlu
(Qur'anic Wahy) in my case as I did not think myself so much important that Allah, the Exalted and
Glorious, would speak in this matter in words to be recited. I only hoped that Allah would in vision
give an indication of my innocence to Allah's Messenger (may peace be upon him) during his sleep.
And, by Allah, Allah's Messenger (may peace be upon him) had not moved an inch from where he
had been sitting and none from the members of my family had gone that Allah, the Exalted and Glorious, descended revelation upon Allah's Messenger (may peace be upon him) there and then and he
felt the burden which he used to feel at the time of receiving revelation. He began to perspire because of the burden of words of Allah as they descended upon him even during the winter season and
there fell the drops of his sweat like silvery beads. When this state of receiving revelation was over,
the Messenger of Allah (may peace be upon him) smiled and the first words which he spoke to me
were that he said: 'A'isha, there is glad tidings for you. Verily, Allah has vindicated your honour, and
my mother who had been standing by me said: Get up (and thank him, i. e. the Holy Prophet). I said:
By Allah, I shall not thank him and laud him but Allah Who has descended revelation vindicating my
honour. She ('A'isha) said: Allah, the Exalted and Glorious, revealed:" 'Verily, those who spread the
slander are a gang among you" (and) ten (subsequent) verses in regard to my innocence. She further
said: Abu Bakr used to give to Mistah (some stipend) as a token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah, now I would not spend anything for him. 'A'isha said: It was
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upon this that Allah the Exalted and Glorious revealed this verse:" And let not those who possess dignity and ease among you swear to give to the near of the kin" up to" Yearn ye not that Allah may
forgive you?" Hibban b. Musa' said that 'Abdullah b. Mubarak used to say: It is a verse contained in
the Book which most (eminently) brightens the hope.
Abu Bakr said: By Allah, I wish that Allah should pardon me. I shall never stop this stipend. So he
continued to give him the stipend which he had withdrawn. 'A'isha said that Allah's Messenger (way
peace be upon him) asked Zainab, daughter of Jahsh, the wife of Allah's Apostle (may peace be upon
him), about me what she knew or what she had seen in me, and she said: Allah's Messenger, I shall
not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in
her but goodness. (And she stated this in spite of the fact) that she was the only lady who amongst
the wives of Allah's Apostle (may peace be upon him) used to vie with me but Allah saved her in
bringing false allegation against me because of her God-consciousness. Her sister Hamna bint Jahsh,
however, opposed her and she was undone along with others.
SAHIH MUSLIM
BOOK 37: THE BOOK PERTAINING TO REPENTANCE AND EXHORTATION TO REPENTANCE (KITAB AL-TAUBA)
the Holy Prophet) scolded her and said: State the fact before Allah's Messenger (may peace be upon
him) and they even made a pointed reference (to this incident). She said: gallowed be Allah. By Allah,
I know about her as does the jeweller know about the pure piece of gold. And when this news reached the person in connection with whom the allegation was made he said: Hallowed be Allah. By
Allah, I have never unveiled any woman. 'A'isha said: He fell as a martyr in the cause of Allah, and
there is this addition in this hadith that the people who had brought false allegation amongst them
were Mistah and Hamna and Hassan. And so far as the hypocrite 'Abdullah b. Ubayy is concerned, he
was one who tried his best to gather the false news and then gave them the wind. And he was in fact
a fabricator and there was Hamna, daughter of Jahsh with him.
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SAHIH MUSLIM
BOOK 38: PERTAINING TO THE
CHARATERISTICS OF THE
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Chapter 1:
Book 038, Number 6677:
Zaid b. Arqam reported: We set out on a journey along with Allah's Messenger (may peace be
upon him) in which we faced many hardships. 'Abdullah b. Ubayy said to his friends: Do not give
what you have in your possession to those who are with Allah's Messenger (may peace be upon him)
until they desert him. Zubair said: That is the reciting of that person who recited as min haulahu
(from around him) and the other reciting is man haulahia (who are around him). And in this case
when we would return to Medina the honourable would drive out the meaner therefrom (lxiv. 8). I
came to Allah's Apostle (may peace be upon him) and informed him about that and he sent someone
to 'Abdullah b. Ubayy and he asked him whether he had said that or not. He took an oath to the fact
that he had not done that and told that it was Zaid who had stated a lie to Allah's Messenger (may
peace be upon him). Zaid said: I was much perturbed because of this until this verse was revealed attesting my truth:" When the hypocrites come" (lxiii. 1). Allah's Apostle (may peace be upon him) then
called them in order to seek forgiveness for them, but they turned away their heads as if they were
hooks of wood fixed in the wall (lxiii. 4), and they were in fact apparently good-looking persons.
SAHIH MUSLIM BOOK 38: PERTAINING TO THE CHARATERISTICS OF THE HYPOCRITES AND COMMAND CONCERNING THEM (KITAB SIFAT ALMUNAFIQIN WA AHKAMIHIM)
(may peace be upon him) said: Allah has given me an option as He has said:" You may beg pardon for
them or you may not beg pardon for them, and even if you beg pardon for them, seventy times" (ix.
80), and I am going to make an addition to the seventy. He was a hypocrite and Allah's Messenger
(may peace be upon him) offered prayer for him and Allah, the Exalted and Glorious, revealed this
verse:" Do not offer prayer for any one of them at all and do not stand upon their graves for (offering
prayer over them)" (ix. 84).
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SAHIH MUSLIM
BOOK 39: THE BOOK GIVING
DESCRIPTION OF THE DAY OF
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WA'L JANNA WA'N-NAR)
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said: I saw Allah's Massenger (may peace be upon him) fooling so much hppy that his front teeth became visible and then he recited the Yeife:" And they honour not Allah with the honour due to Him"
(xxxix. 67).
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WA'L JANNA WA'N-NAR)
Chapter 2: The beginning of the creation and the creation of Adam (peace be upon him)
Book 039, Number 6707:
Abu Haraira reported that Allah's Messenger (may peace be upon him) took hold of my hands and
said: Allah, the Exalted and Glorious, created the clay on Saturday and He created the mountains on
Sunday and He created the trees on Monday and He created the things entailing labour on Tuesday
and created light on Wednesday and lie caused the animals to spread on Thursday and created
Adam (peace be upon him) after 'Asr on Friday;the last creation at the last hour of the hours of Friday, i. e. between afternoon and night.
Chapter 3: Pertaining to re-birth, assembling and characteristics of the earth on the day of resurrection
Book 039, Number 6708:
Sahl b. Sa'd reported that Allah's Messenger (may peace be upon him) said: The people will be assembled on tee Day of Resurrection on a white plain with a reddish tinge like the loaf of white bread
with no marks set up for anyone.
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people of Paradise. He (the narrator) further narrated that a person from among the Jews came and
he said: Abu al-Qasim, may the Compassionate Lord be pleased with you! May I inform you about
the feast arranged in honour of the people of Paradise on the Day of Resurrection? He said: Do it, of
course. He said: The earth would become one single bread. Then Allah's Messenger (may peace be
upon him) looked towards us and laughed until his molar teeth became visible. He then again said:
May I inform you about that with which they would season it? He said: Do it, of course. He said:
Their seasoning would be balim and fish. The Companions of the Holy Prophet (may peace be upon
him) said: What is this balam? He said: Ox and fish from whose excessive livers seventy thousand
people would be able to eat.
Chapter 5: The question of a jew from Allah's messenger (may peace be upon him) about soul and his
words. "They ask thee about the soul"
Book 039, Number 6712:
'Abdullah (b. Mas'ud) reported: As I was going aloog with Allah's Apostle (may peace be upon him)
in a cultivable land and he (the Holy Prophet) was walking with the support of a wood, a group of
Jews happened to meet him. Some of them said to the others: Ask him about the Soul. They said:
Wbat is your doubt about it? There is a possibility that you may ask him about anything (the answer
of) which you may not like. They said: Ask him. So one amongst them asked him about the Soul. Allah's Messenger (may peace be upon him) kept quiet and he gave no reply and I came to know that
revelation was being sent to him, so I stood at my place and thus this revelation descended upon
him:" They ask thee 'about Soul. Say: The Soul is by the Commandment of my Lord, and of Knowledge
you are given but a little" (xvii. 58).
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
SAHIH MUSLIM
BOOK 39: THE BOOK GIVING DESCRIPTION OF THE DAY OF JUDGEMENT, PARADISE AND HELL (KITAB SIFAT AL-QIYAMAH
WA'L JANNA WA'N-NAR)
with famine by which they were forced to eat everything until they were obliged to eat the hides and
the dead bodies because of hunger, and every one of them looked towards the sky and he found a
smoke. And Abu Sufyan came and he said: Muhammad, you have come to command us to obey Allah
and cement the ties of blood- relation whereas your people are undone; supplicate Allah for tlicm.
Thereupon Allah, the Exalted and Glorious, said:" Wait for the day when there would be clear smoke
from the sky which would envelop people and that would be grievous torivent" up to the words:" you
are going to return to (evil)." (if this verse implied the torment of the next life) could the chastisement of the next (life) be averted (as the Qur'an states): On the day when We seize (them) with the
most violent seizing; surely We shall exact retribution" (xliv. 16)? The seizing (in the hadith) implies
that of the Day of Badr. And so far as the sign of smoke, seizing, inevitability and signs of Rome are
concern- ed, they have become things of the past now.
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
SAHIH MUSLIM
BOOK 39: THE BOOK GIVING DESCRIPTION OF THE DAY OF JUDGEMENT, PARADISE AND HELL (KITAB SIFAT AL-QIYAMAH
WA'L JANNA WA'N-NAR)
but is uprooted once for all. This badith has been narrated through another chain, of transmitters
also.
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
SAHIH MUSLIM
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
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WA'L JANNA WA'N-NAR)
SAHIH MUSLIM
BOOK 40: THE BOOK PERTAINING
TO PARADISE, ITS DESCRIPTION,
1691 / 1800
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SIFAT NA'IMIHA WA AHLIHA)
Chapter 1:
Book 040, Number 6778:
Anas b. Malik reported: The Paradise is surrounded by hardships and the Hell-Fire is surrounded
by temptations.
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
heard and no human heart has ever perceived them. He then recited this verse:" They forsake (their)
beds, calling upon their Lord in fear and in hope, and spend out of what We have given them. So no
soul knows what refreshment of the eyes is hidden for them: a reward for what they did" (xxxii. 1617)
Chapter 2: There is in paradise a tree under the shadow of which a rider can travel for a hundred years
and even then he would not be able to cover it
Book 040, Number 6784:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: In Paradise, there is a
tree under the shadow of which a rider can travel for a hundred years.
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
And He would say: I shall cause My pleasure to alight upon you and I shall never be afterwards annoyed with you.
Chapter 3: The inmates of paradise would see the inmates of the upper apartment as are seen the planets in the sky
Book 040, Number 6788:
Sahl b. Sa'd reported Allah's Messenger (may peace be upon him) as saying: The inmates of Paradise will look to the upper apartment of Paradise as you see the planets in the sky. I narrated this hadith to Nu'man b. Abi 'Ayyash and he said: I heard Abu Sa'id al-Khudri as saying: As you see the shining planets in the eastern and western (sides of) horizon.
1694 / 1800
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Chapter 5: There is a street in paradise where the inmates of paradise would get favour and grace
Book 040, Number 6792:
Anas b. Malik reported that Allah's Messenger (may peace be upon him) said: In Paradise there is a
street to which they would come every Friday. The north wind will blow and would scatter fragrance on their faces and on their clothes and would add to their beauty and loveliness, and then they
would go back to their family after having an added lustre to their beauty and loveliness, and their
family would say to them: By Allah, you have been increased in beauty and loveliness after leaving
us, and they would say: By Allah, you have also increased in beauty and loveliness after us.
1695 / 1800
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SIFAT NA'IMIHA WA AHLIHA)
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SIFAT NA'IMIHA WA AHLIHA)
nor would they spit. And their combs would be made of gold, and the fuel of their braziers would be
aloes and their sweat would be musk and their form would be the form of one single person according to the length of their father sixty cubits tall. This hadith has been transmitted on the authority
of Ibn Abi Shaiba with a slight variation of wording.
Chapter 7: The description of paradise and the remembrance of Allah by its inmates morning and evening
Book 040, Number 6797:
Hammam b. Munabbih reported: These are some of the ahidith which Abu Huraira reported from
Allah's Messenger (may peace be upon him) and one is this that he is reported to have said: The
(members of the) first group that would be admitted to Paradise would have their faces as bright as
full moon during the night. They would neither spit nor suffer catarrh, nor void excrement. They
would have their utensils and their combs made of gold and silver and the fuel of their braziers
would be aloes and their sweat would be musk and every one of them would have two spouses (so
beautiful) that the marrow of their shanks would be visible through the flesh. There would be no
dissension amongst them and no enmity in their hearts. Their hearts would be like one heart, glorifying Allah morning and evening.
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
breadth of which would be sixty miles from all sides and there would live a family in each corner
and the other would not be able to see the believer who goes around them.
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
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Chapter 13: The haughty and the proud would get into
the fire of hell and the humble and meek would get
into paradise
Book 040, Number 6818:
Abu Huraira reported Allah's Messenger (may peace be upon him) as say- ing: There was a dispute between the Hell and the Paradise and it (the Hell) said: The haughty and the proud would find
abode in me. And the Paradise said: The meek and the humble would find their abode in me. Thereupon Allah, the Exalted and Glorious, (addressing the Hell) said: You are (the means) of My punishment by which I punish those of My servants whom I wish. (And addressing the Paradise) He said:
You are only My Mercy by means of which 1 shall show mercy to those whom I wish, but each one
of you would be full.
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
means) of My Mercy whereby I show mercy to those of My servants whom 1 wish, and He said to
the Hell: You are (the means) of punishment whereby 1 punish those of My servants whoml wish.
Both of you will be full. The Hell will riot be filled up until Allah puts down His foot in it. The Hell
would say: Enough, enough, enough, and at that time it will be filled up, all its parts integrated together.
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SIFAT NA'IMIHA WA AHLIHA)
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SIFAT NA'IMIHA WA AHLIHA)
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of my Ummah would be brought and taken to the left and I would say: My Lord, they are my companions, and it would be said: You do not know what they did after you, and I would say just as the
pious servant (Hadrat 'Isa) said:, I was a witness regarding them as I remained among them and Thou
art a witness over everything, so if Thou chastisest them, they are Thy servants and if Thou for- givest them, Thou art Mighty, Wise" (v. 117-118). And it would be said to him: They constantly turned
to their heels since you left them. This hadith has been transmitted on the authority of Waki' and
Mu'adh (and the words are):" What new things they fabricated."
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
Chapter 16: The qualities by which the inmates of paradise and the denizens of hell can be recognised in
this world
Book 040, Number 6853:
'Iyad b. Him-ar reported that Allah's Messenger (may peace be upon him), while delivering a sermon one day, said: Behold, my Lord commanded me that I should teach you which you do not know
and which He has taught me today. (He has instructed thus): The property which I have conferred
upon them is lawful for them. I have created My servants as one having a natural inclination to the
worship of Allah but it is Satan who turns them away from the right religion and he makes unlawful
what has been declared lawful for them and he commands them to ascribe partnership with Re, although he has no justification for that. And verily, Allah looked towards the people of the world and
He showed hatred for the Arabs and the non-Arabs, but with the exception of some remnants from
the People of the Book. And He (further) said: I have sent thee (the Holy 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 or sleep. Verily, Allah commanded me to burn (kill) the Quraish. I said: My Lord, they would break my head (like the tearing) of
bread, and Allah said: You turn them out as they turned you out, you fight against them and We
shall help you in this, you should spend and you would be conferred upon. You send an army and I
would send an army five times greater than that. Fight against those who disobey you along with
those who obey you. The inmates of Paradise are three: One who wields authority and is just and fair,
one who Is truthful and has been endowed with power to do good deeds. And the person who is
merciful and kind hearted towards his relatives and to every pious Muslim, and one who does not
stretch his hand in spite of having a large family to support. And He said: The inmates of Hell are
five: the weak who lack power to (avoid evil), the (carefree) who pursue (everything irrespective of
the fact that it is good or evil) and who do not have any care for their family or for their wealth. And
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those dishonest whose greed cannot be concealed even in the case of minor things. And the third.
who betray you. morning and evening, in regard to your family and your property. He also made a
mention of the miser and the liar and those who are in the habit of abusing people and using obscene and foul language. Abu Ghassan in his narration did not make mention of" Spend and there
would be spent for you."
Chapter 17: The dead would be shown his seat in paradise and hell, and the affirmation of the torment of
the grave and seeking refuge from it
Book 040, Number 6857:
Ibn 'Umar reported Allah's Messenger (may peace be upon him) as say- ing: When any one of you
dies, he is shown his seat (in the Hereafter) morning and evening; if he is amongst the inmates of Paradise (he is shown the seat) from amongst the inmates of Paradise and if he is one from amongst the
denizens of Hell (he is shown the seat) from amongst the denizens of Hell, and it would be said to
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him: That is your seat until Allah raises you on the Day of Resurrection (and sends you to your proper seat).
1711 / 1800
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SIFAT NA'IMIHA WA AHLIHA)
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you? They are dead and their bodies have decayed. Thereupon he (the Holy Prophet) said: By Him in
Whose Hand is my life, what I am saying to them, even you cannot hear more distinctly than they,
but they lack the power to reply. Then he commanded that they should be buried in the well of Badr.
SAHIH MUSLIM BOOK 40: THE BOOK PERTAINING TO PARADISE, ITS DESCRIPTION, ITS BOUNTIES AND ITS INTIMATES (KITAB AL-JANNAT WA
SIFAT NA'IMIHA WA AHLIHA)
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SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING
TO THE TURMOIL AND PORTENTS
LAST HOUR (KITAB ALFITAN WA ASHRAT AS-SA`AH)
OF THE
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SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
Chapter 1:
Book 041, Number 6881:
Zainab bint Jahsh reported that Allah's Apostle (may peace be upon him) got up from sleep saying:
There is no god but Allah; there is a destruction in store for Arabia because of turmoil which is at
hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the
help of his hand (in order to indicate the width of the gap) and I said: Allah's Messenger, would we
be perished in spite of the fact that there would be good people amongst us? Thereupon he said: Of
course, but only when the evil predominates.
1717 / 1800
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SAHIH MUSLIM
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people. An army would be sent to fight (and kill) them and when they would enter a plain ground
the army would be sunk in it. Yiisuf (one of the narrators) said: It was a people of Syria (hordes of
Hajjaj) who had been on that day comin. towards Mecca for an attack (on 'Abdulllah b. Zubair) and
Abdullah b. Safwan said: By God, it does not imply this army.
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SAHIH MUSLIM
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SAHIH MUSLIM
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ning (by deluge) and He granted me this. And I begged my Lord that there should be no bloodshed
among the people of my Ummah. but He did not grant it.
1723 / 1800
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SAHIH MUSLIM
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the next day. And I narrated to him something in which there was nothing fabricated. Shaqiq (one of
the narrators) said: We dared not ask Hudhaifa about that door. So we requested Masrdq to ask him.
So he asked him and he said: (By that door, he meant) 'Umar.
Chapter 8: The last hour would not come until the eupiirates uncovers a treasure of gold
Book 041, Number 6918:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would
not come before the Euphrates uncovers a mountain of gold, for which people would fight. Ninetynine out of each one hundred would die but every man amongst them would say that perhaps he
would be the one who would be saved (and thus possess this gold).
1725 / 1800
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SAHIH MUSLIM
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Chapter 9: Pertaining to the conquest of Constantinople and the appearance of the Dajjal and descent of
Jesus, son of Mary (Jesus Christ)
Book 041, Number 6924:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would
not come until the Romans would land at al-A'maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they
will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay,
by Allah, we would never get aside from you and from our brethren that you may fight them. They
will then fight and a third (part) of the army would run away, whom Allah will never forgive. A
third (part of the army). which would be constituted of excellent martyrs in Allah's eye, would be
killed ani the third who would never be put to trial would win and they would be conquerors of
Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place
among your family. They would then come out, but it would be of no avail. And when they would
come to Syria, he would come out while they would be still preparing themselves for battle drawing
up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of
Mary would descend and would lead them in prayer. When the enemy of Allah would see him, it
would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them
at all, even then it would dissolve completely, but Allah would kill them by his hand and he would
show them their blood on his lance (the lance of Jesus Christ).
Chapter 10: The last hour would come when the romans would have the maximum population
Book 041, Number 6925:
Mustaurid al-Qurashi reported: I heard Allah's Messenger (may peace be upon him) as saying:
The Last Hour would come (when) the Romans would form a majority amongst people. 'Amr said to
him (Mustaurid Qurashi): See what you are saying? He said: I say what I heard from Allah's Messenger (may peace be upon him). Thereupon he said: If you say that, it is a fact for they have four qualities. They have the patience to undergo a trial and immediately restore themselves to sanity after
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BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
trouble and attack again after flight. They (have the quality) of being good to the destitute and the
orphans, to the weak and, fifthly, the good quality in them is that they put resistance against the oppression of kings.
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your place among your off- spring. They will, therefore, throw away what would be in their hands
and go forward sending ten horsemen, as a scouting party. Allah's Messenger (may peace be upon
him) said: I know their names and the names of their forefathers and the colour of their horses. They
will be best horsemen on the surface of the earth on that day or amongst the best horsemen on the
surface of the earth on that day.
1729 / 1800
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1730 / 1800
SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
Chapter 14: The last hour would not come until the
fire emits from the earth of Hijaz
Book 041, Number 6935:
Abu Huraira reported that Allah's Messenger may peace be upon him) said: The Last Hour would
not come until fire emits from the earth of Hijaz which would illuminate the necks of the camels of
the Busra.
SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
lah b. Sa'ld in his narration said. The Messenger of Allah (may peace be upon him) had been standing by the door of 'A'isha.
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Chapter 15: The last hour would not come until the
women of the tribe of Daus would go round Dhi alKhalasa
Book 041, Number 6944:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would
not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the
tribe of Daus used to worship the idol.
1733 / 1800
SAHIH MUSLIM
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Chapter 16: The last hour would not come until a person would pass by a grave and wish that he should
have been the occupant of that grave because of
this calamity
Book 041, Number 6947:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would
not come until a person would pass by a grave of another person and he would say: I wish it had
been my abode.
SAHIH MUSLIM
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SAHIH MUSLIM
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1736 / 1800
SAHIH MUSLIM
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1737 / 1800
SAHIH MUSLIM
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SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
Messenger, yes. Thererupon he said: The Last Hour would not cmoe unlesss seventy thousand persons from Bani lsra'il would attack it. When they would land there, they will neither fight with weapons nor would shower arrows but would only say:" There is no god but Allah and Allah is the Greatest," that one side of it would fall. Thaur (one of the narrators) said: I think that he said: The part by
the side of the ocean. Then they would say for the second time:" There is no god but Allah and Allah
is the Greatest" that the second side would also fall, and they would say:" There is no god but Allah
and Allah is the Greatest," that the gates would be opened for them and they would enter therein
and, they would be collecting spoils of war and distributing them amongst themselves that a noise
would be heard and It would be said: Verily, Dajjal has come. And thus they would leave everything
there and would turn to him.
1739 / 1800
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1740 / 1800
SAHIH MUSLIM
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don't you bear testimony to the fact that I am the Messenger of Allah? Thereupon he said: No, but
you should bear testimony that I am the messenger of Allah. Thereupon 'Umar b. Khattab said: Allah's Messenger, permit me that I should kill him. Thereupon Allah's Messenger (may peace be upon
him) said: If he is that person who is in your mind (Dajjal ), you will not be able to kill him.
SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
and now I intend to go to Mecca. And he said to me at the end of his talk: By Allah: I know his place
of birth his abode where he is just now. He (Abu Sa'id) said: This caused confusion in my mind (in
regard to his identity).
1742 / 1800
SAHIH MUSLIM
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SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
heard and Ibn Sayyad's mother saw Allah's Messenger (may peace be upon him) behind the trunk of
the palm tree. She said to Ibn Sayyad: Saf (that being his name), here is Muhammad. Thereupon Ibn
Sayyad jumped up murmuring and Allah's Messenger (may peace be upon him) said: If she had left
him alone he would have made things clear. Abdullah b. Umar told that Allah's Messenger (may peace be upon him) stood up amongst the people and lauded Allah as He deserved, then he made a
mention of the Dajjal and said: I warn you of him and there is no Prophet who has not warned his
people against the Dajjal. Even Noah warned (against him) but I am going to tell you a thing which
no Prophet told his people. You must know that he (the Dajjal) is one-eyed and Allah, the Exalted
and Glorious, is not one-eyed. Ibn Shihab said: 'Umar b. Thabit al-Ansari informed me that some of
the Companions of Allah's Messenger (may peace be upon him) informed him that the day when Allah's Messenger (may peace be upon him) warned people against the Dajjal, he also said: There
would be written between his two eyes (the word) Kafir (infidel) and everyone who would resent his
deeds would be able to read or every Muslim would be about to read, and he also said: Bear this
thing in mind that none amongst you would be able to see Allah, the Exalted and Glorious, until he
dies.
1744 / 1800
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1745 / 1800
SAHIH MUSLIM
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1746 / 1800
SAHIH MUSLIM
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SAHIH MUSLIM
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(make these pieces lie at a distance which is generally) between the archer and his target. He would
then call (that young man) and he will come forward laughing with his face gleaming (with happiness) and it would at this very time that Allah would send Christ, son of Mary, and he will descend at
the white minaret in the eastern side of Damscus wearing two garments lightly dyed with saffron
and placing his hands on the wings of two Angels. When he would lower his head, there would fall
beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter
from it. Every non-believer who would smell the odour of his self would die and his breath would
reach as far as he would be able to see. He would then search for him (Dajjal) until he would catch
hold of him at the gate of Ludd and would kill him. Then a people whom Allah had protected would
come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in
Paradise and it would be under such conditions that Allah would reveal to Jesus these words: I have
brought forth from amongst My servants such people against whom none would be able to fight;
you take these people safely to Tur, and then Allah would send Gog and Magog and they would
swarm down from every slope. The first of them would pass the lake of Tibering and drink out of it.
And when the last of them would pass, he would say: There was once water there. Jesus and his companions would then be besieged here (at Tur, and they would be so much hard pressed) that the
head of the ox would be dearer to them than one hundred dinirs and Allah's Apostle, Jesus, and his
companions would supplicate Allah, Who would send to them insects (which would attack their
necks) and in the morning they would perish like one single person. Allah's Apostle, Jesus, and his
companions would then come down to the earth and they would not find in the earth as much space
as a single span which is not filled with their putrefaction and stench. Allah's Apostle, Jesus, and his
companions would then again beseech Allah, Who would send birds whose necks would be like those of bactrin camels and they would carry them and throw them where God would will.
Then Allah would send rain which no house of clay or (the tent of) camels' hairs would keep out
and it would wash away the earth until it could appear to be a mirror. Then the earth would be told
to bring forth its fruit and restore its blessing and, as a result thereof, there would grow (such a big)
pomegranate that a group of persons would be able to eat that, and seek shelter under its skin and
milch cow would give so much milk that a whole party would be able to drink it. And the milch camel would give such (a large quantity of) milk that the whole tribe would be able to drink out of that
and the milch sheep would give so much milk that the whole family would be able to drink out of
that and at that time Allah would send a pleasant wind which would soothe (people) even under
their armpits, and would take the life of every Muslim and only the wicked would survive who
would commit adultery like asses and the Last Hour would come to them.
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mar and it is a mountain of Bait-ul-Maqdis and they would say: We have killed those who are upon
the earth. Let us now kill those who are In the sky and they would throw their arrows towards the
sky and the arrows would return to them besmeared with blood. And in the narration of Ibn Hujr
(the words are):" I have sent such persons (Gog and Magog) that none would dare fight against them.
SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
say: O people. he is the Dajjil about whom Allah's Messenger (may peace be upon him) has informed
(us). The Dajjal would then order for breaking his head and utter (these words): Catch hold of him
and break his head. He would be struck even on his back and on his stomach. Then the Dajjal would
ask him: Don't you believe in me? He would say: You are a false Masih. He would then order him to
be torn (into pieces) with a saw from the parting of his hair up to his legs. After that the Dajjal would
walk between the two pieces. He would then say to him: Stand, and he would stand erect. He would
then say to him: Don't you believe in me? And the person would say: It has only added to my insight
concerning you (that you are really the Dajjal). He would then say: O people, he would not behave
with anyone amongst people (in such a manner) after me. The Dajjal would try to catch hold of him
so that he should kill him (again). The space between his neck and collar bone would be turned into
copper and he would find no means to kill him. So he would catch hold of him by his hand and feet
and throw him (into the air) and the people would think as if he had been thrown in the Hell-Fire
whereas he would be thrown in Paradise. Thereupon Allah's Messenger (may peace be upon him)
said: He would be the most eminent amongst persons in regard to martyrdom in the eye of the Lord
of the world.
1750 / 1800
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SAHIH MUSLIM
BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
right the tank meant for providing water to the camels. He would swoon and the other people would
also swoon, then Allah would send or He would cause to send rain which would be like dew and
there would grow out of it the bodies of the people. Then the second trumpet would be blown and
they would stand up and begin to look (around). Then it would be said: O people, go to your Lord,
and make them stand there. And they would be questioned. Then it would be said: Bring out a group
(out of them) for the Hell-Fire. And then it would be asked: How much? It would be said: Nine hundred and ninty-nine out of one thousand for the Hell-Fire and that would be the day which would
make the children old because of its terror and that would be the day about which it has been said:"
On the day when the shank would be uncovered" (lxviii. 42).
1752 / 1800
SAHIH MUSLIM
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SAHIH MUSLIM
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semble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian,
who came and accepted Islam, told me something, which agrees with what I was-telling, yuu about
the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and
Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them
(near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that Island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is
very much eager to know about you. He (the narrator) said: When it named a person for us we were
afraid of it lest it should be a Devil. Then we hurriedly went on till we came to that monastery and
found a well-built person there with his hands tied to his neck and having iron shackles between his
two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon
come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near
this island. We got Into the side-boats and entered this island and here a beast met us with profusely
thick hair and because of the thickness of his hair his face could not be distinguished from his back.
We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it
said: You go to this very person in the monastery for he is eagerly waiting for you to know about you.
So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said:
Tell me about the date-palm trees of Baisan. We &aid: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not.
We said: Yes Thereupon he said: I think these would not bear fruits. He said: Inform me about the
lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it?
They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry.
He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to
know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to
him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the
help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come
out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We
said: Yes. He said: How did he deal with him? We informed him that he had overcome those in his
neighbourhood and they had submitted themselves before him. Thereupon he said to us: Had it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should
show obedience to him. I am going to tell you about. myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I
would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas)
for me and I would not make an attempt to enter any one of these two. An angel with a sword in his
hand would confront me and would bar my way and there would be angels to guard every passage
1754 / 1800
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BOOK 41: THE BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR (KITAB AL-FITAN WA ASHRAT ASSA`AH)
leading to it; then Allah's Messenger (may peace be upon him) striking the pulpit with the help of the
end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? 'The people said: Yes, and this account narrated by Tamim Dari was liked by me for it
corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold
he (Dajjal) is in the Syrian sea (Mediterranian) or the Yemen sea (Arabian sea). Nay, on the contrary,
he As In the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I
(Fatima bint Qais) said: I preserved It In my mind (this narration from Allah's Messenger (may peace
be upon him).
1755 / 1800
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1756 / 1800
SAHIH MUSLIM
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would be no creation (creating more trouble) than the Dajjal right from the creation of Adam to the
Last Hour.
1757 / 1800
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1758 / 1800
SAHIH MUSLIM
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1759 / 1800
SAHIH MUSLIM
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1760 / 1800
SAHIH MUSLIM
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SAHIH MUSLIM
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TO PIETY AND SOFTENING OF
HEARTS (KITAB AL-ZUHD WA
AL-RAQA'IQ)
1761 / 1800
SAHIH MUSLIM
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Chapter 1:
Book 042, Number 7058:
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The world is a prison-house for a believer and Paradise for a non-believer.
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
or by means of which he dresses himself and it wears out or he gives as charity, and this is what he
stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people. This hadith has been narrated on the authority
of al-'Ala' b. 'Abd al-Rahman with the same chain of transmitters.
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
you will bear enmity against one another. or something to the same effect. Then you would go to the
poor emigrants and would make some the masters of the others.
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
and he (the angel) also said: Which wealth do you like most? He said. The flock of sheep. And he was
given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in goats and the third one in sheep. He then came to one suffering
from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run
short in my journey and there is none to take me to my destination except with the help of Allah and
your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the
shape of wealth (to confer upon me) a camel which should carry me in my journey. He said: I have
many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not
suffering from leprosy whom people hated and you were a destitude and Allah conferred upon you
(wealth) He said: I have inherited this property from my forefathers. Thereupon he said: If you are a
liar may Allah change you to that very position in which you had been. He then came to the one who
was bald-headed in his (old) form and said to him the same what he had said to him (one suffering
from leprosy) and he gave him the same reply as he had given him and he said: If you 'are a liar, may
Allah turn you to your previous position in which you had been. And then he came to the blind man
in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have
ran short and today there is no way to reach the destination but with the help of Allah and then with
your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock
of sheep to give me a sheep by which I should be able to make my provisions for the journey. He
said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah. I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three
were put to test and Allah is well pleased with you and He is annoyed with your companions.
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
se punishment upon me (in regard to it). If it is so (that I am so ignorant of religion), then indeed, I
am undone and my deeds have been lost. Ibn Numair, however, did not make a mention of the word
(idhan) thus? (in his narration).
1766 / 1800
SAHIH MUSLIM
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1767 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
witness of your self against you and that of the two angels who had been appointed to record your
deeds. Then the seal would be set upon his mouth and it would be said to his hands and feet to speak
and they would speak of his deeds. Then the mouth would be made free to talk, he would say (to the
bands and feet): Be away, let there be curse of Allah upon you. It was for your safety that I contended.
1768 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
sustenance? She said: Dates and water. But it (so happened) that Allah's Messenger (may peace be
upon him) had some Ansar as his neighbours and they had milch animals and they used to send to
Allah's Messenger (may peace be upon him) some milk of their (animals) and he served that to us.
1770 / 1800
SAHIH MUSLIM
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1771 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
1772 / 1800
SAHIH MUSLIM
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1773 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
Chapter 6: He who associates one as an object of worship with allah in his deeds
Book 042, Number 7114:
Abu Huraira reported Allah's Messenger (may peace be upon him) as stating that Allah the Most
High and Exalted said: I am the One, One Who does not stand in need of a partner. If anyone does
anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.
1774 / 1800
SAHIH MUSLIM
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1775 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
1776 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
vant should do a deed during the night and tell the people in the morning that he has done so and so,
whereas Allah has concealed it. And he does a deed during the day and when it is night he tells the
people, whereas Allah has concealed it. Zuhair has used the word hijar for publicising.
1777 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
them, these do not drink and when the milk of goat is placed before them, these do drink. Abu Huraira said: I narrated this very hadith to Ka'b and he said: Did you hear this from Allah's Messenger
(may peace be upon him)? I (Abu Huraira) said: Yes. He said this again and again, and I said: Have I
read Torah? This hadith has been transmitted on the authority of Ishaq with a slight variation of
wording.
1779 / 1800
SAHIH MUSLIM
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1780 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
1781 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
and Hammam said: I think he also said:" deliberately" -he should in fact find his abode in the HellFire.
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
summoned and it was said to him: You should turn back from your religion. He, however, refused to
do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the
middle of his head and tore it into parts till a part fell down. Then the courtier of the king was
brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw
was placed in the midst of his head and it was torn till a part fell down. Then that young boy was
brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain;
make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if
he refuses to do so, then throw him (down the mountain). So they took him and made him climb up
the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain
began to quake and they all fell down and that person came walking to the king. The king said to
him: What has happened to your companions? He said: Allah has saved me from them. He again
handed him to some of his courtiers and said: Take him and carry him in a small boat and when you
reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water).
So they took him and he said: O Allah, save me from them and what they want to do. It was quite
soon that the boat turned over and they were drowned and he came walking to the king, and the
king said to him: What has happened to your companions? He said: Allah has saved me from them,
and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is
that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take
hold of an arrow from the quiver and say: In the name of Allah, the Lord of the worlds; then shoot an
arrow and if you do that then you would be able to kill me. So he (the king) called the people in an
open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young
boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this
young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this
young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually
done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the
king) commanded ditches to be dug at important points in the path. When these ditches were dug,
and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's)
religion would be thrown in the fire or it would be said to them to jump in that. (The people courted
death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.
1783 / 1800
SAHIH MUSLIM
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SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
like this and he separated his fingers and bent them in the shape of a bow. And (he said): I thought
that a fool like you should come to me so that he should see me as I do and he should then also do
like it. Allah's Messenger (may peace be upon him) came to us in this very mosque and he had in his
hand the twig of the palm-tree and he saw mucus towards the Qibla of the mosque and he erased it
with the help of the twig. He then came to us and said: Who amongst you likes that Allah should
turn His face away from him? We were afraid. He then again said: Who amongst you likes that Allah
should turn His face away from him? We were afraid. He again said: Who amongst you likes that Allah should turn His face away from him? We said: Allah's Messenger, none of us likes it. And he said:
If one amongst you stands for prayer, Allah, the Exalted and Glorious, is before him he should not
spit in front of him, or on his right side, but should spit on his left side beneath his left foot and if he
is impelled to do so all of a sudden (in spite of himself) he should then spit in his cloth and fold it in
some part of it. (and he further said: ) Bring some sweet-smelling thing. A young man who belonged
to our tribe stood up, went and brought scent in his palm. Allah's Messenger (may peace be upon
him) took that and applied it to the end of that twig and then touched the place where there had
been mucus. Jabir said: This is why you should apply scent to your mosques.
It is reported on the same authority: We set out along with Allah's Messenger (may peace be upon
him) on an expedition of Batn Buwat. He (the Holy Prophet) was in search of al-Majdi b. 'Amr alJuhani. (We had so meagre equipment) that five. six or seven of us had one camel to ride and so we
mounted it turn by turn. Once there wan. the turn of an Ansari to ride upon the camel. He made it
kneel down to ride over it (and after having. mounted it), he tried to raise it up but it hesitated. So he
said. May there be curse of Allah upon you! Thereupon Allah's Messenger (may peace be upon him)
said: Who is there to curse his camel? He said: Allah's Messenger, it' is I. Thereupon he said: Get
down from the camel and let us not have in our company the cursed one. Don't curse your own selves, nor your children. nor your belongings. There is the possibility that your curse may synchronies
with the time when Allah is about to confer upon you what you demand and thus your prayer may
be readily responded.
It is reported on the same authority: We set out on an expedition along with Allah's Messenger
(may peace be upon him) until it was evening, and we had been near a. water reservoir of Arabia.
Allah's Messenger (may peace be upon him) said: Who would be the person who would go ahead
and set right the reservoir and drink water himself and serve us with it? Jabir said: I stood up and
said: Allah's Messenger, it is I who am ready to do that. Thereupon Allah's Messenger (may peace be
upon him) said: Who is the person to accompany Jabir? And then Jabbar b. Sakhr stood up. So we
went to that well and poured in that tank a bucket or two of water and plastered it with clay and
then began to fill it (with water) until it was filled to the brim. Allah's Messenger (may peace be upon
him) was the first who appeared before us, and he said: Do you (both) permit me to drink water out
of it? We said: Yea, Allah's Messenger. He led his camel to drink water and it drank. He then pulled
its rein and it stretched its legs and began to urinate. He then took it aside and made it kneel down at
another place and then came to the tank and performed ablution. I then got up and performed ablution like the ablution of Allah's Messenger (may peace be upon him), and Jabbar b. Sakhr went in or1785 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
der to relieve himself and Allah's Messenger (may peace be upon him) got up to observe prayer and
there was a mantle over me. I tried to invert its ends but it was too short (to cover my body easily). It
had its borders. I then inverted it (the mantle) and drew its opposite ends and then tied them at my
neck. I then came and stood upon the left side of Allah's Messenger (may peace be upon him). He
caught hold of me and made me go round behind him, until he made me stand on his right side.
Then Jabbar b. Sakhr came. He performed ablution and then came and stood on the left side of Allah's Messenger (may peace be upon him). Then Allah's Messenger (may peace be upon him) caught
hold of our hands together, pushed us back and made us stand behind him. Then Allah's Messenger
(may peace be upon him) began to look upon me with darting looks, but I did not perceive that. After
that I became aware of it and he pointed with the gesture of his hand that I should wrap my loincloth. When Allah's Messenger (may peace be upon him) had finished the prayer, he said: Jabir! I
said: Allah's Messenger, at thy beck and call. He said: When the cloth around you is inadequate, then
tie the opposite ends but when it is small, tie it over the lower body.
Jabir reported: We set out on an expedition with Allah's Messenger (may peace be upon him) and
the only means of sustenance for every person amongst us was only one date for a day and we used
to chew it. And we struck the leaves with the help of our bow and ate them until the sides of our
mouths were injured. It so happened one day that a person was overlooked and not given a date. We
carried that person and bore witness to the fact that he had not been given that date so he was offered that and he got up and received that.
Jabir reported: We set out on an expedition along with Allah's Messenger (may peace be upon
him) until we got down at a spacious valley and Allah's Messenger (may peace be upon him) went to
relieve himself. I followed him with a bucket full of water and Allah's Messenger (may peace be
upon him) looked about and he found no privacy but two trees at the end of the valley and Allah's
Messenger (may. peace be upon him) went to one of them and took hold of one of its twigs and said:
Be thou under my control by the permission of Allah, and so it came under his control like the camel
who has its nosestring in the hand of its rider, and then he came to the second tree and took hold of a
twig and said: Be thou under my control with the permission of Allah, and it came under his control,
and when he came in the middle of the two trees he joined together the two twigs and said: join with
the permission of Allah. Jabir said: I was afraid lest Allah's Messenger (may peace be upon him)
should be aware of my nearness and go still farther. And Muhammad b. Abbad has used the word"
faitab'd" and I began to talk to myself. And as I saw, I suddenly found Allah's Messenger (may peace
be upon him) before me and the two trees were separated and each one of them was standing at its
place. I saw Allah's Messenger (may peace be upon him) standing for a short time, nodding his head
towards right and left. Isma'il pointed towards the right and left with the help of his head (in order to
demonstrate how the Holy Prophet had pointed). Then he (the Holy Prophet) came to me and said:
Jabir did you see my place where I was standing? I said: Allah's Messenger, yes. He then said: Then
you should go to those two trees and cut a twig from each of them and go to that place with them
where I was standing and stand there where I was standing and place a twig on the right and a twig
1786 / 1800
SAHIH MUSLIM
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on the left. Jabir said: I set out and took hold of a stone and broke it and sharpened it and then I came
to those trees and cut a twig from each one of them.
I then came dragging them until I stood at the place where Allah's Messenger (may peace be upon
him) had been standing and placed a twig on the right and a twig on the left. Then I met him and
said: Allah's Messenger, I have done that, but (kindly) explain to me the reason for it. Thereupon he
said: I passed by two graves the occupants of which had been undergoing torment. I liked to make
intercession for them so that the might be relieved of this torment y as long as these twigs remain
fresh. Jabir said: We came back to the (camp of the) army and Allah's Messenger (may peace be upon
him) said: Jabir, call people for per- forming wudu. I cried: Come and perform wudu, come and perform wudu, come and perform wudu. I said: Allah's Messenger, there is not even a drop of water in
the army camp, and there. was a person who used to cool the water for Allah's Messenger (may peace be upon him) in the old water-skin which kept hanging by the twig. He asked me to go to such
and such Ansari and ask him to see if there was any water in that skin. I went to him and cast a
glance in it but did not find anything but a drop in the mouth of that water-skin and if I were to
draw that, the water-skin's,. dried part would suck it up. I came to Allah's Messenger (may peace be
upon him) and said: Allah's Messenger, I have not found anything in it but a drop of water in the
mouth of the water-skin and now if I were to draw that, it would be absorbed. He said: Go and bring
that to me. I brought that to him. He took hold of it -and began to utter something which I could not
understand and then pressed it with his hand and gave that to me and said: Jabir, announce for the
tub to be brought. So I announced that the tub of the army (be brought). It was brought accordingly
and I placed it before him (the Holy Prophet). Thereupon Allah's Messenger (may peace be upon
him) placed his hands in the tub like this: with his fingers stretched out, and then he placed his fingers at the bottom of the tub and said: Jabir, take it (that waters-skin) and pour water over me, by reciting Bismillah, and I poured water and I said: Bismillah, and found water sprouting out between
the fingers of Allah's Messenger (may peace be upon him). Then that tub gushed forth until it was
filled up and the Messenger (may peace be upon him) said: Jabir, make an announcement to the effect: He who needs water should take that. Jabir said: The people came and got water until they were
all satiated. I said: Is there anyone left who wants to get it? And Allah's Messenger (may peace be
upon him) then lifted up his hand from that tub and it was still full. Then the people made a complaint to Allah's Messenger (may peace be upon him) about hunger and he said: May Allah provide
you food! We came to the bank of the ocean and the ocean was tossing and it threw out a big animal
and we lit fire and cooked it and took it until we had eaten to our heart's content. Jabir said: I and
such and such five persons entered Its socket and nobody could see us until we had come out, and
we took hold of one of its ribs and twisted it into a sort of arch, then we called the tallest of the persons of the army and the hugest of the camels of the army and it had the big saddle over it, and it
could easily pass through it without the rider having need to bend down.
1787 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
re of It that it is your doing. Supplicate Allah that He should rescue me from it in which I am (pitchforked) and I give you a solemn pledge that I shall keep this as a secret from all those who are coming after me. Take hold of an arrow out of it (quiver) for you will find my camels and my slaves at
such and such place and you can get whatever you need (on showing this arrow). He (the Holy Prophet) said: I don't need your camels. And we (the Holy Prophet and Abu Bakr) came to Medina during the night and the people began to contend as to where Allah's Messenger (may peace be upon
him) should reside and he encamped in the tribe of Najjar who were related to 'Abd ul-Muttalib
from the side of mother. Allah's Messenger (may peace be upon him) honoured them, then people
climbed upon house-top and women also and boys scattered in the way, and they were all crying:
Muhammad, Messenger of Allah, Muhammad, Messenger of Allah.
1789 / 1800
SAHIH MUSLIM
BOOK 42: THE BOOK PERTAINING TO PIETY AND SOFTENING OF HEARTS (KITAB AL-ZUHD WA AL-RAQA'IQ)
SAHIH MUSLIM
BOOK 43: THE BOOK OF
COMMENTARY (KITAB ALTAFSIR)
1790 / 1800
SAHIH MUSLIM
Chapter 1:
Book 043, Number 7151:
Hammim b. Munabbih reported: This is what Abu Huraira reported to us from Allah's Messenger
(may peace be upon him) and in this connection he narrated some of the ahadith and Allah's Messenger (may peace be upon him) said: It was said to people of Israel: Enter this land saying Hitta (Remove Thou from us the burden of our sins), whereupon We would forgive you your sins, but they
twisted (this statement) and entered the gate dragging upon their breech and said: The" grain in the
ear."
1791 / 1800
SAHIH MUSLIM
1792 / 1800
SAHIH MUSLIM
1793 / 1800
SAHIH MUSLIM
of an orphan who is poor; he may get out of that what is reasonable keeping in view his own status
of solvency.
1794 / 1800
SAHIH MUSLIM
1795 / 1800
SAHIH MUSLIM
1796 / 1800
SAHIH MUSLIM
1797 / 1800
SAHIH MUSLIM
1798 / 1800
SAHIH MUSLIM
SAHIH MUSLIM
Chapter 8: Pertaining to the verse: "These two adversaries who dispute about their Lord" (xxii. 19)
Book 043, Number 7189:
Abu Dharr took an oath that this verse:" These two adversaries who dispute about their Lord" (xxii.
19) was revealed in connection with those who on the Day of Badr came out (of rows to fight against
the non-believers and they were) Hamza, 'Ali, 'Ubaida b. Harith (from the side of the Muslims) and
'Utba and Shaiba, both of them the sons of Rabi'a and Walid b. 'Utba (from the side of the non-believers of Mecca).
1800 / 1800