Sahih At Targheeb Hadith #1
١ - "لَا يَذْهَبُ اللَّيْلُ وَالنَّهَارُ حَتَّى تُعْبَدَ اللَّاتُ وَالْعُزَّى"، فَقَالَتْ عَائِشَةُ:
يَا رَسُولَ اللَّهِ، إِنْ كُنْتُ لَأَظُنُّ حِينَ أَنْزَلَ اللَّهُ:
(هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ)
أَنَّ ذَلِكَ تَامًّا. قَالَ: "إِنَّهُ سَيَكُونُ مِنْ ذَلِكَ مَا شَاءَ اللَّهُ".
الحَدِيث
رَوَاهُ مُسْلِمٌ وَغَيْرُهُ، وَقَدْ خَرَّجْتُهُ فِي "تَحْذِيرِ السَّاجِدِ مِنْ اتِّخَاذِ القُبُورِ مَسَاجِدَ" (ص ١٢٢)
وَقَدْ وَرَدَتْ أَحَادِيثُ أُخْرَى تُوَضِّحُ مَبْلَغَ ظُهُورِ الإِسْلَامِ وَمَدَى انْتِشَارِهِ، بِحَيْثُ لَا يَدَعُ مَجَالًا لِلشَّكِّ فِي أَنَّ المُسْتَقْبَلَ لِلإِسْلَامِ بِإِذْنِ اللَّهِ وَتَوْفِيقِهِ
وَهَا أَنَا أَسُوقُ مَا تَيَسَّرَ مِنْ هَذِهِ الأَحَادِيثِ عَسَى أَنْ تَكُونَ سَبَبًا لِشَحْذِ هِمَمِ العَامِلِينَ لِلإِسْلَامِ، وَحُجَّةً عَلَى اليَائِسِينَ المُتَوَاكِلِينَ
"The night and day will not pass away until Al-Laat and Al-'Uzza are worshipped again." Aisha (may Allah be pleased with her) said, "O Messenger of Allah, I used to think that when Allah revealed:
(He it is Who has sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the polytheists dislike it)
[Surah At-Tawbah, 9:33 and Surah As-Saff, 61:9]
that this would be fully accomplished." The Prophet (peace and blessings be upon him) said, "Indeed, it will occur as Allah wills."
[End of Hadith]
Sahih At Targheeb Hadith #2
٢ - "إِنَّ اللَّهَ زَوَى (أَي جَمَعَ وَضَمَّ) لِيَ الأَرْضَ، فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَإِنَّ أُمَّتِي سَيَبْلُغُ مُلْكُهَا مَا زُوِيَ لِي مِنْهَا"
الحَدِيث
رَوَاهُ مُسْلِمٌ (٨ / ١٧١) وَأَبُو دَاوُدَ (٤٢٥٢) وَالتِّرْمِذِيُّ (٢ / ٢٧) وَصَحَّحَهُ،
وَابْنُ مَاجَهْ (رَقْمَ ٢٩٥٢) وَأَحْمَدُ (٥ / ٢٧٨ وَ ٢٨٤) مِنْ حَدِيثِ ثَوْبَانَ،
وَأَحْمَدُ أَيْضًا (٤ / ١٢٣) مِنْ حَدِيثِ شَدَّادِ بْنِ أَوْسٍ إِنْ كَانَ مَحْفُوظًا.
وَأَوْضَحُ مِنْهُ وَأَعَمُّ الحَدِيثُ التَّالِي:
"Indeed, Allah has folded (i.e., gathered and brought together) the earth for me, so I saw its eastern and western parts. And the dominion of my Ummah will reach whatever was folded for me from it."
[End of Hadith]
Sahih At Targheeb Hadith #3
- "لَيَبْلُغَنَّ هَذَا الأَمْرُ مَا بَلَغَ اللَّيْلُ وَالنَّهَارُ، وَلَا يَتْرُكُ اللَّهُ بَيْتَ مَدَرٍ وَلَا وَبَرٍ إِلَّا أَدْخَلَهُ اللَّهُ هَذَا الدِّينَ بِعِزِّ عَزِيزٍ أَوْ بِذُلِّ ذَلِيلٍ؛ عِزًّا يُعِزُّ اللَّهُ بِهِ الإِسْلَامَ، وَذُلًّا يُذِلُّ بِهِ الْكُفْرَ".
رَوَاهُ جَمَاعَةٌ ذَكَرْتُهُمْ فِي "تَحْذِيرِ السَّاجِدِ" (ص ١٢١). وَرَوَاهُ ابْنُ حِبَّانَ فِي "صَحِيحِهِ" (١٦٣١ وَ ١٦٣٢).
وَأَبُو عُرُوبَةَ فِي "المُنْتَقَى مِنَ الطَّبَقَاتِ" (٢ / ١٠ / ١).
وَمِمَّا لَا شَكَّ فِيهِ أَنَّ تَحْقِيقَ هَذَا الانْتِشَارِ يَسْتَلْزِمُ أَنْ يَعُودَ الْمُسْلِمُونَ أَقْوِيَاءَ فِي مَعْنَوِيَّاتِهِمْ وَمَادِّيَّاتِهِمْ وَسِلَاحِهِمْ حَتَّى يَسْتَطِيعُوا أَنْ يَتَغَلَّبُوا عَلَى قُوَى الْكُفْرِ وَالطُّغْيَانِ، وَهَذَا مَا يُبَشِّرُنَا بِهِ الحَدِيثُ:
"The matter of this religion will certainly reach wherever the night and day have reached. Allah will not leave a house made of mud or hair (i.e., every dwelling), except that He will cause this religion to enter it, either with the honor of the honorable or the disgrace of the disgraced—honor through which Allah elevates Islam, and disgrace through which He humiliates disbelief."
[End of Hadith]
Sahih At Targheeb Hadith #4
٤ - عَنْ أَبِي قَبِيلٍ قَالَ: كُنَّا عِنْدَ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، وَسُئِلَ: أَيُّ الْمَدِينَتَيْنِ تُفْتَحُ أَوَّلًا: الْقُسْطَنْطِينِيَّةُ أَوْ رُومِيَةُ؟ فَدَعَا عَبْدُ اللَّهِ بِصُنْدُوقٍ لَهُ حَلَقٌ، قَالَ: فَأَخْرَجَ مِنْهُ كِتَابًا، قَالَ: فَقَالَ عَبْدُ اللَّهِ: بَيْنَمَا نَحْنُ حَوْلَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَكْتُبُ، إِذْ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ الْمَدِينَتَيْنِ تُفْتَحُ أَوَّلًا: أَقُسْطَنْطِينِيَّةُ أَوْ رُومِيَةُ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
"مَدِينَةُ هِرَقْلَ تُفْتَحُ أَوَّلًا، يَعْنِي: قُسْطَنْطِينِيَّةُ".
رَوَاهُ أَحْمَدُ (٢ / ١٧٦) وَالدَّارِمِيُّ (١ / ١٢٦) وَابْنُ أَبِي شَيْبَةَ فِي "الْمُصَنَّفِ" (٤٧ / ١٥٣ / ٢)، وَأَبُو عَمْرِو الدَّانِيُّ فِي "السُّنَنِ الْوَارِدَةِ فِي الْفِتَنِ" (١١٦ / ٢)، وَالْحَاكِمُ (٣ / ٤٢٢ وَ ٤ / ٥٠٨)، وَعَبْدُ الْغَنِيِّ الْمَقْدِسِيُّ فِي "كِتَابِ الْعِلْمِ" (٢ / ٣٠ / ١)، وَقَالَ: "حَدِيثٌ حَسَنُ الإِسْنَادِ".
وَصَحَّحَهُ الْحَاكِمُ وَوَافَقَهُ الذَّهَبِيُّ، وَهُوَ كَمَا قَالَا.
و(رُومِيَةُ) هِيَ رُومَا كَمَا فِي "مُعْجَمِ الْبُلْدَانِ"، وَهِيَ عَاصِمَةُ إِيطَالِيَا الْيَوْمَ.
وَقَدْ تَحَقَّقَ الْفَتْحُ الأَوَّلُ عَلَى يَدِ مُحَمَّدِ الْفَاتِحِ الْعُثْمَانِيِّ كَمَا هُوَ مَعْرُوفٌ، وَذَلِكَ بَعْدَ أَكْثَرَ مِنْ ثَمَانِمِائَةِ سَنَةٍ مِنْ إِخْبَارِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْفَتْحِ، وَسَيَتَحَقَّقُ الْفَتْحُ الثَّانِي بِإِذْنِ اللَّهِ تَعَالَى وَلَابُدَّ، وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ.
وَلَا شَكَّ أَيْضًا أَنَّ تَحْقِيقَ الْفَتْحِ الثَّانِي يَسْتَدْعِي أَنْ تَعُودَ الْخِلَافَةُ الرَّاشِدَةُ إِلَى الأُمَّةِ الْمُسْلِمَةِ، وَهَذَا مِمَّا يُبَشِّرُنَا بِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَوْلِهِ فِي الحَدِيثِ:
Abu Qabeel narrated: "We were with Abdullah ibn Amr ibn Al-As, and he was asked, 'Which of the two cities will be conquered first: Constantinople or Rome?' Abdullah called for a chest with rings, and he took out a book from it. Abdullah said, 'While we were around the Messenger of Allah (peace and blessings be upon him), writing, the Messenger of Allah (peace and blessings be upon him) was asked, "Which of the two cities will be conquered first: Constantinople or Rome?" The Messenger of Allah (peace and blessings be upon him) said:
"The city of Heraclius will be conquered first," meaning Constantinople.'
[End of Hadith]
Sahih At Targheeb Hadith #5
٥ - "تَكُونُ النُّبُوَّةُ فِيكُمْ مَا شَاءَ اللَّهُ أَنْ تَكُونَ، ثُمَّ يَرْفَعُهَا اللَّهُ إِذَا شَاءَ أَنْ يَرْفَعَهَا، ثُمَّ تَكُونُ خِلَافَةً عَلَى مِنْهَاجِ النُّبُوَّةِ، فَتَكُونُ مَا شَاءَ اللَّهُ أَنْ تَكُونَ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا، ثُمَّ تَكُونُ مُلْكًا عَاضًّا فَيَكُونُ مَا شَاءَ اللَّهُ أَنْ يَكُونَ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ اللَّهُ أَنْ يَرْفَعَهَا، ثُمَّ تَكُونُ مُلْكًا جَبْرِيًّا فَتَكُونُ مَا شَاءَ اللَّهُ أَنْ تَكُونَ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا، ثُمَّ تَكُونُ خِلَافَةً عَلَى مِنْهَاجِ النُّبُوَّةِ. ثُمَّ سَكَتَ".
رَوَاهُ أَحْمَدُ (٤ / ٢٧٣) **حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الطَّيَالِسِيُّ، حَدَّثَنَا دَاوُدُ بْنُ إِبْرَاهِيمَ الْوَاسِطِيُّ، حَدَّثَنَا حَبِيبُ بْنُ سَالِمٍ عَنْ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ:
كُنَّا قُعُودًا فِي الْمَسْجِدِ، وَكَانَ بَشِيرٌ رَجُلًا يَكُفُّ حَدِيثَهُ، فَجَاءَ أَبُو ثَعْلَبَةَ الْخُشَنِيُّ، فَقَالَ:
يَا بَشِيرُ بْنُ سَعْدٍ، أَتَحْفَظُ حَدِيثَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الأُمَرَاءِ؟
فَقَالَ حُذَيْفَةُ: أَنَا أَحْفَظُ خُطْبَتَهُ، فَجَلَسَ أَبُو ثَعْلَبَةَ، فَقَالَ حُذَيْفَةُ: فَذَكَرَهُ مَرْفُوعًا.
قَالَ حَبِيبُ: فَلَمَّا قَامَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَكَانَ يَزِيدُ بْنُ النُّعْمَانِ بْنِ بَشِيرٍ فِي صِحَابَتِهِ، فَكَتَبْتُ إِلَيْهِ بِهَذَا الْحَدِيثِ أَذْكُرُهُ إِيَّاهُ، فَقُلْتُ لَهُ: إِنِّي أَرْجُو أَنْ يَكُونَ أَمِيرَ الْمُؤْمِنِينَ - يَعْنِي عُمَرَ - بَعْدَ الْمُلْكِ الْعَاضِّ وَالْجَبْرِيَّةِ، فَأَدْخَلَ كِتَابِي عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَسُرَّ بِهِ وَأَعْجَبَهُ.
وَمِنْ طَرِيقِ أَحْمَدَ رَوَاهُ الْحَافِظُ الْعِرَاقِيُّ فِي "مَحَجَّةِ الْقُرْبِ إِلَى مَحَبَّةِ الْعَرَبِ" (١٧ / ٢)، وَقَالَ: "هَذَا حَدِيثٌ صَحِيحٌ، وَإِبْرَاهِيمُ بْنُ دَاوُدَ الْوَاسِطِيُّ وَثَّقَهُ أَبُو دَاوُدَ الطَّيَالِسِيُّ وَابْنُ حِبَّانَ، وَبَاقِي رِجَالِهِ مُحْتَجٌّ بِهِمْ فِي الصَّحِيحِ".
يَعْنِي "صَحِيحَ مُسْلِمَ"، لَكِنَّ حَبِيبًا هَذَا قَالَ الْبُخَارِيُّ: فِيهِ نَظَرٌ.
وَقَالَ ابْنُ عَدِيٍّ: لَيْسَ فِي مُتُونِ أَحَادِيثِهِ حَدِيثٌ مُنْكَرٌ، بَلْ قَدْ اضْطُرِبَ فِي أَسَانِيدِ مَا يَرْوِي عَنْهُ، إِلَّا أَنَّ أَبَا حَاتِمَ وَأَبَا دَاوُدَ وَابْنَ حِبَّانَ وَثَّقُوهُ، فَحَدِيثُهُ حَسَنٌ عَلَى أَقَلِّ الأَحْوَالِ إِنْ شَاءَ اللَّهُ تَعَالَى، وَقَدْ قَالَ فِيهِ الْحَافِظُ: "لَا بَأْسَ بِهِ".
وَالْحَدِيثُ فِي "مُسْنَدِ الطَّيَالِسِيِّ" (رَقْمَ ٤٣٨): حَدَّثَنَا دَاوُدُ الْوَاسِطِيُّ - وَكَانَ ثِقَةً - قَالَ: سَمِعْتُ حَبِيبَ بْنَ سَالِمٍ بِهِ، وَلَكِنْ وَقَعَ فِي مُتْنِهِ سَقْطٌ فَيُسْتَدْرَكُ مِنْ "مُسْنَدِ أَحْمَدَ".
وَقَالَ الْهَيْثَمِيُّ فِي "الْمَجْمَعِ" (٥ / ١٨٩): "رَوَاهُ أَحْمَدُ وَالْبَزَّارُ أَتَمَّ مِنْهُ، وَالطَّبَرَانِيُّ بِبَعْضِهِ فِي (الأَوْسَطِ)، وَرِجَالُهُ ثِقَاتٌ".
وَمِنَ الْبَعِيدِ عِنْدِي حَمْلُ الْحَدِيثِ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، لِأَنَّ خِلَافَتَهُ كَانَتْ قَرِيبَةَ الْعَهْدِ بِالْخِلَافَةِ الرَّاشِدَةِ، وَلَمْ تَكُنْ بَعْدَ مَلِكَيْنِ: مَلِكٍ عَاضٍّ وَمَلِكٍ جَبْرِيٍّ، وَاللَّهُ أَعْلَمُ.
هَذَا، وَإِنَّ مِنَ الْمُبَشِّرَاتِ بِعَوْدَةِ الْقُوَّةِ إِلَى الْمُسْلِمِينَ وَاسْتِثْمَارِهِمُ الأَرْضَ اسْتِثْمَارًا يُسَاعِدُهُمْ عَلَى تَحْقِيقِ الْغَرَضِ، وَتُنَبِّئُ عَنْ أَنَّ لَهُمْ مُسْتَقْبَلًا بَاهِرًا حَتَّى مِنَ النَّاحِيَةِ الاقْتِصَادِيَّةِ وَالزِّرَاعِيَّةِ، قَوْلَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
The Prophet (peace and blessings be upon him) said:
"Prophethood will remain among you as long as Allah wills it to remain. Then Allah will lift it when He wills to lift it. Then there will be a Caliphate upon the Prophetic methodology, and it will remain as long as Allah wills it to remain. Then Allah will lift it when He wills to lift it. Then there will be biting kingship, and it will remain as long as Allah wills it to remain. Then Allah will lift it when He wills to lift it. Then there will be oppressive kingship, and it will remain as long as Allah wills it to remain. Then Allah will lift it when He wills to lift it. Then there will be a Caliphate upon the Prophetic methodology."
Then he (peace and blessings be upon him) was silent.
[End of Hadith]
Sahih At Targheeb Hadith #6
٦ - (٦) [صَحِيحٌ]
وَعَنْ مُصْعَبِ بْنِ سَعْدٍ عَنْ أَبِيهِ رَضِيَ اللَّهُ عَنْهُ:
أَنَّهُ ظَنَّ أَنَّ لَهُ فَضْلًا عَلَى مَنْ دُونَهُ (٣) مِنْ أَصْحَابِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَقَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّمَا يَنْصُرُ اللَّهُ هَذِهِ الأُمَّةَ بِضَعِيفِهَا؛ بِدَعْوَتِهِمْ وَصَلَاتِهِمْ وَإِخْلَاصِهِمْ"
رَوَاهُ النَّسَائِيُّ وَغَيْرُهُ، وَهُوَ فِي البُخَارِيِّ وَغَيْرِهِ دُونَ ذِكْرِ الإِخْلَاصِ
[Authentic] Narrated by Mus'ab ibn Sa'd on the authority of his father (may Allah be pleased with him):
He thought that he had a virtue over those beneath him among the companions of the Messenger of Allah (peace and blessings be upon him). So the Prophet (peace and blessings be upon him) said:
"Indeed, Allah grants victory to this Ummah through its weak ones—by their supplications, their prayers, and their sincerity."
This was narrated by An-Nasa’i and others. In Al-Bukhari and other sources, the narration is mentioned without the inclusion of the word "sincerity."
Sahih At Targheeb Hadith #7
٧ - (٧) [صَحِيحٌ لِغَيْرِهِ]
وَعَنْ الضَّحَّاكِ بْنِ قَيْسٍ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: أَنَا خَيْرُ شَرِيكٍ، فَمَنْ أَشْرَكَ مَعِي شَرِيكًا فَهُوَ لِشَرِيكِي. يَا أَيُّهَا النَّاسُ، أَخْلِصُوا أَعْمَالَكُمْ؛ فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَا يَقْبَلُ مِنَ الأَعْمَالِ إِلَّا مَا خَلَصَ لَهُ، وَلَا تَقُولُوا: هَذِهِ لِلَّهِ وَلِلرَّحِمِ؛ فَإِنَّهَا لِلرَّحِمِ، وَلَيْسَ لِلَّهِ مِنْهَا شَيْءٌ، وَلَا تَقُولُوا: هَذِهِ لِلَّهِ وَلِوُجُوهِكُمْ؛ فَإِنَّهَا لِوُجُوهِكُمْ، وَلَيْسَ لِلَّهِ مِنْهَا شَيْءٌ"
رَوَاهُ البَزَّارُ بِإِسْنَادٍ لَا بَأْسَ بِهِ، وَالبَيْهَقِيُّ (١)
قَالَ الحَافِظُ: "لَكِنَّ الضَّحَّاكَ بْنَ قَيْسٍ مُخْتَلَفٌ فِي صُحْبَتِهِ"
[Authentic due to supporting evidence] Narrated by Ad-Dahhak ibn Qays:
The Messenger of Allah (peace and blessings be upon him) said:
"Indeed, Allah, Blessed and Exalted, says: 'I am the best of partners. Whoever associates a partner with Me, it is for My partner. O people, make your deeds sincere for Allah alone, for Allah, Blessed and Exalted, accepts only deeds that are purely for Him. Do not say: This is for Allah and for the ties of kinship, for it is for the ties of kinship, and nothing of it is for Allah. And do not say: This is for Allah and for your own benefit, for it is for your benefit, and nothing of it is for Allah.'"
This was narrated by Al-Bazzar with a chain that is acceptable (la ba’sa bihi), and Al-Bayhaqi.
Al-Hafiz said: "However, there is disagreement regarding the companionship of Ad-Dahhak ibn Qays."
Sahih At Targheeb Hadith #8
٨ - (٨) [حَسَنٌ]
وَعَنْ أَبِي أُمَامَةَ قَالَ:
جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَقَالَ: أَرَأَيْتَ رَجُلًا غَزَا يَلْتَمِسُ الأَجْرَ وَالذِّكْرَ؛ مَا لَهُ؟ فَقَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"لَا شَيْءَ لَهُ"
فَأَعَادَهَا ثَلَاثَ مِرَارٍ، وَيَقُولُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"لَا شَيْءَ لَهُ"
ثُمَّ قَالَ:
"إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَقْبَلُ مِنَ الْعَمَلِ إِلَّا مَا كَانَ لَهُ خَالِصًا وَابْتُغِيَ بِهِ وَجْهُهُ"
رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ بِإِسْنَادٍ جَيِّدٍ (٢)، وَسَتَأْتِي أَحَادِيثُ مِنْ هَذَا النَّوْعِ فِي "الْجِهَادِ" إِنْ شَاءَ اللَّهُ تَعَالَى
[Hasan] Narrated by Abu Umamah:
A man came to the Messenger of Allah (peace and blessings be upon him) and said:
"Tell me about a man who fights in battle seeking reward and recognition—what will he have?" The Messenger of Allah (peace and blessings be upon him) replied:
"He will have nothing."
The man repeated his question three times, and the Messenger of Allah (peace and blessings be upon him) kept saying: "He will have nothing." Then he said:
"Indeed, Allah, the Mighty and Majestic, accepts no deed except that which is done purely for Him and for His Face alone."
Narrated by Abu Dawood and An-Nasa’i with a good chain of narration.
(More narrations of this type will appear in the section on Jihad, Allah willing.)
Sahih At Targheeb Hadith #9
(٩) [حَسَنٌ لِغَيْرِهِ]
وَعَنْ أَبِي الدَّرْدَاءِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"الدُّنْيَا مَلْعُونَةٌ، مَلْعُونٌ مَا فِيهَا إِلَّا مَا ابْتُغِيَ بِهِ وَجْهُ اللَّهِ"
رَوَاهُ الطَّبَرَانِيُّ بِإِسْنَادٍ لَا بَأْسَ بِهِ. (١)
[فَصْلٌ]
[Hasan due to supporting evidence] Narrated by Abu Darda, from the Prophet (peace and blessings be upon him):
"The world is cursed, and everything in it is cursed except that which is done seeking the Face of Allah."
Narrated by At-Tabarani with a chain that is acceptable (la ba’sa bihi).
[End of section]
Sahih At Targheeb Hadith #10
١٠ - (١٠) [صَحِيحٌ]
عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ، - وَفِي رِوَايَةٍ: بِالنِّيَّاتِ -، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ"
رَوَاهُ البُخَارِيُّ وَمُسْلِمٌ وَأَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ (٢)
قَالَ الحَافِظُ: "وَزَعَمَ بَعْضُ الْمُتَأَخِّرِينَ أَنَّ هَذَا الحَدِيثَ بَلَغَ مَبْلَغَ التَّوَاتُرِ، وَلَيْسَ كَذَلِكَ؛ فَإِنَّهُ انْفَرَدَ بِهِ يَحْيَى بْنُ سَعِيدٍ الأَنْصَارِيُّ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّمِيمِيِّ (٣)، ثُمَّ رَوَاهُ عَنْ الأَنْصَارِيِّ خَلْقٌ كَثِيرٌ، نَحْوُ مِئَتَيْ رَاوٍ، وَقِيلَ: سَبْعُ مِئَةِ رَاوٍ، وَقِيلَ: أَكْثَرُ مِنْ ذَلِكَ. وَقَدْ رُوِيَ مِنْ طُرُقٍ كَثِيرَةٍ غَيْرِ طَرِيقِ الأَنْصَارِيِّ، وَلَا يَصِحُّ مِنْهَا شَيْءٌ. كَذَا قَالَهُ الحَافِظُ عَلِيُّ بْنُ المَدِينِيِّ وَغَيْرُهُ مِنَ الأَئِمَّةِ. وَقَالَ الخَطَّابِيُّ: لَا أَعْلَمُ فِي ذَلِكَ خِلَافًا بَيْنَ أَهْلِ الحَدِيثِ. وَاللَّهُ أَعْلَمُ (١)"
[Authentic] Narrated by Umar ibn Al-Khattab (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"Indeed, actions are judged by intentions (niyyah)—and in another narration: by intentions (niyyat)—and every person will have only what they intended. Whoever migrates for Allah and His Messenger, their migration is for Allah and His Messenger. But whoever migrates for worldly gain or to marry a woman, their migration is for what they migrated for."
Narrated by Al-Bukhari, Muslim, Abu Dawood, At-Tirmidhi, and An-Nasa’i.
Al-Hafiz said: "Some later scholars have claimed that this hadith has reached the level of mutawatir (mass-transmitted), but this is not accurate. It was exclusively narrated by Yahya ibn Sa’id Al-Ansari, from Muhammad ibn Ibrahim At-Tamimi, after which many—approximately 200 narrators, and some say 700, or even more—transmitted it from Al-Ansari. It has also been narrated through other chains besides that of Al-Ansari, but none of these are authentic."
This is the statement of Al-Hafiz Ali ibn Al-Madini and other leading scholars. Al-Khattabi added: "I do not know of any disagreement among the scholars of hadith regarding this."
And Allah knows best.
Sahih At Targheeb Hadith #11
١١ - (١١) [صَحِيحٌ]
وَعَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"يَغْزُو جَيْشٌ الْكَعْبَةَ، فَإِذَا كَانُوا بِبَيْدَاءَ مِنَ الأَرْضِ، يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ"
قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ! كَيْفَ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ وَفِيهِمْ أَسْوَاقُهُمْ (٢)، وَمَنْ لَيْسَ مِنْهُمْ؟ قَالَ:
"يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ، ثُمَّ يُبْعَثُونَ عَلَى نِيَّاتِهِمْ"
رَوَاهُ البُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا
[Authentic] Narrated by Aisha (may Allah be pleased with her):
The Messenger of Allah (peace and blessings be upon him) said:
"An army will invade the Kaaba, and when they reach a plain area of the earth, they will all be swallowed up—the first of them and the last of them."
Aisha asked: "O Messenger of Allah! How will the first and the last of them be swallowed up when there are those among them who are traders and others who are not part of them?"
He replied: "They will all be swallowed up, but they will be resurrected according to their intentions."
Narrated by Al-Bukhari, Muslim, and others.
Sahih At Targheeb Hadith #12
١٢ - (١٢) [صَحِيحٌ]
وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:
رَجَعْنَا مِنْ غَزْوَةِ تَبُوكَ مَعَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَقَالَ:
"إِنَّ أَقْوَامًا خَلَّفْنَا (٣) بِالْمَدِينَةِ، مَا سَلَكْنَا شِعْبًا (٤) وَلَا وَادِيًا إِلَّا وَهُمْ مَعَنَا، حَبَسَهُمُ الْعُذْرُ"
رَوَاهُ البُخَارِيُّ وَأَبُو دَاوُدَ، وَلَفْظُهُ: أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"لَقَدْ تَرَكْتُمْ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مَسِيرًا، وَلَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ إِلَّا وَهُمْ مَعَكُمْ"قَالُوا: يَا رَسُولَ اللَّهِ! وَكَيْفَ يَكُونُونَ مَعَنَا وَهُمْ بِالْمَدِينَةِ؟ قَالَ:
"حَبَسَهُمُ الْمَرَضُ"
[Authentic] Narrated by Anas ibn Malik (may Allah be pleased with him):
We returned from the Battle of Tabuk with the Prophet (peace and blessings be upon him), and he said:
"There are people we left behind in Medina. There is no mountain pass we crossed, nor valley we traversed, except that they were with us in reward. They were held back by a valid excuse."
This was narrated by Al-Bukhari and Abu Dawood, with the wording:
The Prophet (peace and blessings be upon him) said:
"Indeed, you left behind in Medina people who have not traveled any path, nor spent any wealth, nor crossed any valley, except that they are with you in reward."
The companions asked: "O Messenger of Allah! How can they be with us when they are in Medina?"
He replied: "They were held back by illness."
Sahih At Targheeb Hadith #13
١٣ - (١٣) [صَحِيحٌ لِغَيْرِهِ]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ"
رَوَاهُ ابْنُ مَاجَهْ بِإِسْنَادٍ حَسَنٍ
[Authentic due to supporting evidence] Narrated by Abu Hurairah:
The Messenger of Allah (peace and blessings be upon him) said:
"People will be resurrected based on their intentions."
Narrated by Ibn Majah with a good (hasan) chain of narration.
Sahih At Targheeb Hadith #14
١٤ - (١٤) [صَحِيحٌ لِغَيْرِهِ]
وَرَوَاهُ أَيْضًا مِنْ حَدِيثِ جَابِرٍ؛ إِلَّا أَنَّهُ قَالَ:
"يُحْشَرُ النَّاسُ"
[Authentic due to supporting evidence] This was also narrated from Jabir, but he said:
"People will be gathered."
Sahih At Targheeb Hadith #15
١٥ - (١٥) [صَحِيحٌ]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّ اللَّهَ لَا يَنْظُرُ إِلَى أَجْسَامِكُمْ، وَلَا إِلَى صُوَرِكُمْ، وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ [وَأَشَارَ بِأَصَابِعِهِ إِلَى صَدْرِهِ]، [وَأَعْمَالِكُمْ] (١)"
رَوَاهُ مُسْلِمٌ
[Authentic] Narrated by Abu Hurairah:
The Messenger of Allah (peace and blessings be upon him) said:
"Indeed, Allah does not look at your bodies or your appearances, but He looks at your hearts [and He pointed with His fingers to his chest] and your deeds."
Narrated by Muslim.
Sahih At Targheeb Hadith #16
١٦ - (١٦) [صَحِيحٌ لِغَيْرِهِ]
وَعَنْ أَبِي كَبْشَةَ الأَنْمَارِيِّ رَضِيَ اللَّهُ عَنْهُ؛ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ، وَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ، - قَالَ: -
مَا نَقَصَ مَالُ عَبْدٍ مِنْ صَدَقَةٍ، وَلَا ظُلِمَ عَبْدٌ مَظْلِمَةً صَبَرَ عَلَيْهَا إِلَّا زَادَهُ اللَّهُ عِزًّا، وَلَا فَتَحَ عَبْدٌ بَابَ مَسْأَلَةٍ إِلَّا فَتَحَ اللَّهُ عَلَيْهِ بَابَ فَقْرٍ، أَوْ كَلِمَةٌ نَحْوَهَا"
وَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ:
"إِنَّمَا الدُّنْيَا لِأَرْبَعَةِ نَفَرٍ: عَبْدٌ رَزَقَهُ اللَّهُ مَالًا وَعِلْمًا، فَهُوَ يَتَّقِي فِيهِ رَبَّهُ، وَيَصِلُ فِيهِ رَحِمَهُ، وَيَعْلَمُ لِلَّهِ فِيهِ حَقًّا، فَهَذَا بِأَفْضَلِ الْمَنَازِلِ
وَعَبْدٌ رَزَقَهُ اللَّهُ عِلْمًا، وَلَمْ يَرْزُقْهُ مَالًا، فَهُوَ صَادِقُ النِّيَّةِ، يَقُولُ: لَوْ أَنَّ لِي مَالًا لَعَمِلْتُ بِعَمَلِ فُلَانٍ، فَهُوَ بِنِيَّتِهِ، فَأَجْرُهُمَا سَوَاءٌ
وَعَبْدٌ رَزَقَهُ اللَّهُ مَالًا، وَلَمْ يَرْزُقْهُ عِلْمًا، فَهُوَ يَخْبِطُ (١) فِي مَالِهِ بِغَيْرِ عِلْمٍ، لَا يَتَّقِي فِيهِ رَبَّهُ، وَلَا يَصِلُ فِيهِ رَحِمَهُ، وَلَا يَعْمَلُ لِلَّهِ فِيهِ حَقًّا، فَهَذَا بِأَخْبَثِ الْمَنَازِلِ
وَعَبْدٌ لَمْ يَرْزُقْهُ اللَّهُ مَالًا وَلَا عِلْمًا، فَهُوَ يَقُولُ: لَوْ أَنَّ لِي مَالًا لَعَمِلْتُ فِيهِ بِعَمَلِ فُلَانٍ، فَهُوَ بِنِيَّتِهِ، فَوِزْرُهُمَا سَوَاءٌ"
رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيُّ - وَاللَّفْظُ لَهُ - وَقَالَ: "حَدِيثٌ حَسَنٌ صَحِيحٌ"
[صَحِيحٌ] وَرَوَاهُ ابْنُ مَاجَهْ وَلَفْظُهُ:
قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَثَلُ هَذِهِ الْأُمَّةِ كَمَثَلِ أَرْبَعَةِ نَفَرٍ: رَجُلٌ آتَاهُ اللَّهُ مَالًا وَعِلْمًا، فَهُوَ يَعْمَلُ بِعِلْمِهِ فِي مَالِهِ؛ يُنْفِقُهُ فِي حَقِّهِ
وَرَجُلٌ آتَاهُ اللَّهُ عِلْمًا وَلَمْ يُؤْتِهِ مَالًا، وَهُوَ يَقُولُ: لَوْ كَانَ لِي مِثْلُ هَذَا عَمِلْتُ فِيهِ مِثْلَ الَّذِي يَعْمَلُ، - قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: - فَهُمَا فِي الْأَجْرِ سَوَاءٌ
وَرَجُلٌ آتَاهُ اللَّهُ مَالًا وَلَمْ يُؤْتِهِ عِلْمًا، فَهُوَ يَخْبِطُ فِي مَالِهِ، يُنْفِقُهُ فِي غَيْرِ حَقِّهِ
وَرَجُلٌ لَمْ يُؤْتِهِ اللَّهُ مَالًا وَلَا عِلْمًا، وَهُوَ يَقُولُ: لَوْ كَانَ لِي مِثْلَ هَذَا عَمِلْتُ فِيهِ مِثْلَ الَّذِي يَعْمَلُ، - قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: - فَهُمَا فِي الْوِزْرِ سَوَاءٌ"
[Authentic due to supporting evidence] Narrated by Abu Kabshah Al-Anmari (may Allah be pleased with him):
He heard the Messenger of Allah (peace and blessings be upon him) say:
"There are three things I swear upon, and I will tell you something, so remember it well," and he said:
"No wealth of a servant is decreased by giving charity.
No servant is wronged and remains patient except that Allah increases them in honor.
No servant opens a door of begging except that Allah opens for them a door of poverty."
And he continued:
"Let me tell you a parable about this world: It is for four types of people.
A servant whom Allah has given wealth and knowledge, so he fears his Lord with it, maintains family ties, and knows the rights of Allah over it—this person is in the best position.
A servant whom Allah has given knowledge but not wealth, and he is sincere in intention, saying, 'If I had wealth, I would act like so-and-so (the first person).' Their reward will be the same.
A servant whom Allah has given wealth but not knowledge, so he spends recklessly without knowledge, neither fearing his Lord, nor maintaining family ties, nor fulfilling Allah's rights over it—this person is in the worst position.
A servant whom Allah has given neither wealth nor knowledge, and he says, 'If I had wealth, I would act like so-and-so (the third person).' Their sin will be the same."
Narrated by Ahmad and At-Tirmidhi—this wording is from At-Tirmidhi, who said: "This hadith is Hasan Sahih."
Ibn Majah narrated it with a slightly different wording:
The Messenger of Allah (peace and blessings be upon him) said:
**"The example of this Ummah is like four types of people:
A man whom Allah has given wealth and knowledge, so he acts upon his knowledge with his wealth and spends it in its rightful place.
A man whom Allah has given knowledge but not wealth, and he says, 'If I had the wealth of this man, I would act like him.' The Messenger of Allah (peace and blessings be upon him) said: 'They are equal in reward.'
A man whom Allah has given wealth but not knowledge, so he spends recklessly, not in its rightful place.
A man whom Allah has given neither wealth nor knowledge, and he says, 'If I had the wealth of this man, I would act like him.' The Messenger of Allah (peace and blessings be upon him) said: 'They are equal in sin.'**"
Sahih At Targheeb Hadith #17
١٧ - (١٧) [صَحِيحٌ]
وَعَنْ ابْنِ عَبَّاسٍ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ فِيمَا يَرْوِي عَنْ رَبِّهِ عَزَّ وَجَلَّ:
"إِنَّ اللَّهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، ثُمَّ بَيَّنَ ذَلِكَ فِي كِتَابِهِ؛ فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا؛ كَتَبَهَا اللَّهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هَمَّ بِهَا فَعَمِلَهَا؛ كَتَبَهَا اللَّهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ، إِلَى سَبْعِ مِئَةِ ضِعْفٍ، إِلَى أَضْعَافٍ كَثِيرَةٍ
وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا؛ كَتَبَهَا اللَّهُ عِنْدَهُ حَسَنَةً كَامِلَةً، وَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا؛ كَتَبَهَا اللَّهُ سَيِّئَةً وَاحِدَةً" - زَادَ فِي رِوَايَةٍ (١): - "أَوْ مَحَاهَا، وَلَا يَهْلِكُ [عَلَى] اللَّهِ إِلَّا هَالِكٌ"
رَوَاهُ البُخَارِيُّ وَمُسْلِمٌ
[Authentic] Narrated by Ibn Abbas:
The Messenger of Allah (peace and blessings be upon him) said, narrating from his Lord, the Almighty:
**"Indeed, Allah has decreed good deeds and bad deeds and then explained them in His Book:
Whoever intends to do a good deed but does not do it, Allah records it as a complete good deed.
If they intend to do it and then carry it out, Allah records it as ten good deeds, up to seven hundred times, or even more.
Whoever intends to commit a sin but does not act upon it, Allah records it as a complete good deed.
If they intend to do it and then commit it, Allah records it as a single sin."**
(In an additional narration):
"Or Allah may erase it. No one is destroyed in the sight of Allah except one who is truly destined to be destroyed."
Narrated by Al-Bukhari and Muslim.
Sahih At Targheeb Hadith #18
١٨ - (١٨) [صَحِيحٌ]
وَعَنْ أَبِي هُرَيْرَةَ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"يَقُولُ اللَّهُ - عَزَّ وَجَلَّ -: إِذَا أَرَادَ عَبْدِي أَنْ يَعْمَلَ سَيِّئَةً فَلَا تَكْتُبُوهَا عَلَيْهِ حَتَّى يَعْمَلَهَا، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا بِمِثْلِهَا، وَإِنْ تَرَكَهَا مِنْ أَجْلِي، فَاكْتُبُوهَا لَهُ حَسَنَةً، وَإِنْ أَرَادَ أَنْ يَعْمَلَ حَسَنَةً فَلَمْ يَعْمَلْهَا، فَاكْتُبُوهَا لَهُ حَسَنَةً، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا لَهُ بِعَشْرِ أَمْثَالِهَا، إِلَى سَبْعِ مِئَةٍ"
رَوَاهُ البُخَارِيُّ - وَاللَّفْظُ لَهُ - وَمُسْلِمٌ
وَفِي رِوَايَةٍ لِمُسْلِمٍ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً، وَمَنْ هَمَّ بِحَسَنَةٍ فَعَمِلَهَا كُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ، إِلَى سَبْعِ مِائَةِ ضِعْفٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا لَمْ تُكْتَبْ عَلَيْهِ، وَإِنْ عَمِلَهَا كُتِبَتْ"
وَفِي أُخْرَى لَهُ قَالَ:
عَنْ مُحَمَّدٍ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"قَالَ اللَّهُ عَزَّ وَجَلَّ: إِذَا تَحَدَّثَ عَبْدِي بِأَنْ يَعْمَلَ حَسَنَةً، فَأَنَا أَكْتُبُهَا لَهُ حَسَنَةً مَا لَمْ يَعْمَلْهَا، فَإِذَا عَمِلَهَا فَإِنِّي أَكْتُبُهَا لَهُ بِعَشْرِ أَمْثَالِهَا، وَإِذَا تَحَدَّثَ عَبْدِي بِأَنْ يَعْمَلَ سَيِّئَةً، فَأَنَا أَغْفِرُهَا لَهُ مَا لَمْ يَعْمَلْهَا، فَإِذَا عَمِلَهَا، فَأَنَا أَكْتُبُهَا لَهُ بِمِثْلِهَا، وَإِنْ تَرَكَهَا فَاكْتُبُوهَا لَهُ حَسَنَةً، إِنَّمَا تَرَكَهَا مِنْ جَرَّايَ"
قَوْلُهُ: (مِنْ جَرَّايَ) بِفَتْحِ الْجِيمِ وَتَشْدِيدِ الرَّاءِ، أَيْ: مِنْ أَجْلِي
[Authentic] Narrated by Abu Hurairah:
The Messenger of Allah (peace and blessings be upon him) said:
"Allah, the Almighty, says: If My servant intends to commit a sin, do not record it against him until he commits it. If he commits it, record it as one sin. But if he leaves it for My sake, record it as a good deed. If he intends to do a good deed but does not carry it out, record it as a good deed. If he does it, record it as ten good deeds, up to seven hundred times."
Narrated by Al-Bukhari (this wording) and Muslim.
In another narration by Muslim, the Messenger of Allah (peace and blessings be upon him) said:
"Whoever intends to do a good deed but does not do it, it will be recorded as a good deed. If they intend it and then do it, it will be recorded as ten good deeds, up to seven hundred times. Whoever intends to commit a sin but does not carry it out, it will not be recorded against them. If they commit it, it will be recorded as one sin."
In another narration by Muslim, the Messenger of Allah (peace and blessings be upon him) said:
"Allah, the Almighty, says: When My servant considers doing a good deed, I record it for him as a good deed as long as he does not act upon it. If he does it, I record it for him as ten good deeds. When My servant considers committing a sin, I forgive it for him as long as he does not act upon it. If he commits it, I record it as one sin. But if he refrains from it for My sake, record it as a good deed."
The phrase "for My sake" (من جرّاي) is with an open ج and a stressed ر, meaning "because of Me" or "for My sake."
Sahih At Targheeb Hadith #19
١٩ - (١٩) [صَحِيحٌ]
وَعَنْ مَعْنِ بْنِ يَزِيدَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:
كَانَ أَبِي يَزِيدُ أَخْرَجَ دَنَانِيرَ يَتَصَدَّقُ بِهَا، فَوَضَعَهَا عِنْدَ رَجُلٍ فِي الْمَسْجِدِ، فَجِئْتُ فَأَخَذْتُهَا فَأَتَيْتُهُ بِهَا، فَقَالَ: وَاللَّهِ مَا إِيَّاكَ أَرَدْتُ، فَخَاصَمْتُهُ إِلَى رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَقَالَ:
"لَكَ مَا نَوَيْتَ يَا يَزِيدُ! وَلَكَ مَا أَخَذْتَ يَا مَعْنُ!"
رَوَاهُ البُخَارِيُّ
[Authentic] Narrated by Ma’n ibn Yazid (may Allah be pleased with him and his father):
My father, Yazid, set aside some dinars to give in charity. He placed them with a man in the mosque (to distribute). I went and took them and brought them to my father. He said: "By Allah, I did not intend them for you."
So I took the case to the Messenger of Allah (peace and blessings be upon him), who said:
"For you, Yazid, is what you intended, and for you, Ma’n, is what you took."
Narrated by Al-Bukhari.
Sahih At Targheeb Hadith #20
٢٠ - (٢٠) [صَحِيحٌ]
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"قَالَ رَجُلٌ: لَأَتَصَدَّقَنَّ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ (١)
فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ (٢) اللَّيْلَةَ عَلَى سَارِقٍ! فَقَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى سَارِقٍ (٣)! لَأَتَصَدَّقَنَّ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ زَانِيَةٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى زَانِيَةٍ! فَقَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ! لَأَتَصَدَّقَنَّ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ غَنِيٍّ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى غَنِيٍّ!
فَقَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى سَارِقٍ وَزَانِيَةٍ وَغَنِيٍّ! فَأُتِيَ، فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ عَلَى سَارِقٍ، فَلَعَلَّهُ أَنْ يَسْتَعِفَّ عَنْ سَرِقَتِهِ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ عَنْ زِنَاهَا، وَأَمَّا الْغَنِيُّ فَلَعَلَّهُ أَنْ يَعْتَبِرَ فَيُنْفِقَ مِمَّا أَعْطَاهُ اللَّهُ"
رَوَاهُ البُخَارِيُّ - وَاللَّفْظُ لَهُ -، وَمُسْلِمٌ وَالنَّسَائِيُّ، وَقَالَا فِيهِ:
"فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ فَقَدْ تُقُبِّلَتْ"، ثُمَّ ذَكَرَ الحَدِيثَ
[Authentic] Narrated by Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"A man said, 'I will give charity.' So he went out with his charity and placed it in the hand of a thief. In the morning, people began to talk, saying, 'Charity was given to a thief last night!' He said, 'O Allah, to You belongs all praise for the thief! I will give charity again.' He went out with his charity and placed it in the hand of a woman known for fornication. In the morning, people began to talk, saying, 'Charity was given to a fornicator last night!' He said, 'O Allah, to You belongs all praise for the fornicator! I will give charity again.' He went out with his charity and placed it in the hand of a rich man. In the morning, people began to talk, saying, 'Charity was given to a rich man last night!' He said, 'O Allah, to You belongs all praise for the thief, the fornicator, and the rich man!'
Then he was approached (in a dream or by an angel) and told:
'As for your charity to the thief, perhaps it will make him refrain from stealing. As for the fornicator, perhaps it will make her refrain from fornication. And as for the rich man, perhaps it will prompt him to reflect and spend from what Allah has given him.'"
Narrated by Al-Bukhari (this wording), Muslim, and An-Nasa’i. They also added:
"It was said to him: 'As for your charity, it has been accepted.'"
Sahih At Targheeb Hadith #21
٢١ - (٢١) [حَسَنٌ صَحِيحٌ]
وَعَنْ أَبِي الدَّرْدَاءِ يُبَلِّغُ بِهِ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"مَنْ أَتَى فِرَاشَهُ وَهُوَ يَنْوِي أَنْ يَقُومَ يُصَلِّي مِنَ اللَّيْلِ، فَغَلَبَتْهُ عَيْنُهُ حَتَّى أَصْبَحَ؛ كُتِبَ لَهُ مَا نَوَى، وَكَانَ نَوْمُهُ صَدَقَةً عَلَيْهِ مِنْ رَبِّهِ"
رَوَاهُ النَّسَائِيُّ وَابْنُ مَاجَهْ بِإِسْنَادٍ جَيِّدٍ، وَرَوَاهُ ابْنُ حِبَّانَ فِي "صَحِيحِهِ" مِنْ حَدِيثِ أَبِي ذَرٍّ أَوْ أَبِي الدَّرْدَاءِ عَلَى الشَّكِّ
قَالَ الحَافِظُ عَبْدُ العَظِيمِ رَحِمَهُ اللَّهُ:
"وَسَيَأْتِي أَحَادِيثُ مِنْ هَذَا النَّوْعِ مُتَفَرِّقَةً فِي أَبْوَابٍ مُتَعَدِّدَةٍ مِنْ هَذَا الكِتَابِ، إِنْ شَاءَ اللَّهُ تَعَالَى"
- (التَّرْهِيبُ مِنَ الرِّيَاءِ وَمَا يَقُولُهُ مَنْ خَافَ شَيْئًا مِنْهُ)
[Hasan Sahih] Narrated by Abu Darda (may Allah be pleased with him), attributed to the Prophet (peace and blessings be upon him):
"Whoever goes to his bed with the intention of waking up to pray during the night, but sleep overcomes him until morning, will have recorded for him what he intended, and his sleep will be a charity granted to him by his Lord."
Narrated by An-Nasa’i and Ibn Majah with a good (jayyid) chain of narration. Also narrated by Ibn Hibban in his Sahih from Abu Dharr or Abu Darda with uncertainty.
Al-Hafiz Abdul Azim (may Allah have mercy on him) said:
"Similar narrations of this type will appear in various chapters of this book, Allah willing."
Sahih At Targheeb Hadith #22
Sahih At Targheeb Hadith #23
٢٣ - (٢) [صَحِيحٌ]
وَعَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"بَشِّرْ هَذِهِ الأُمَّةَ بِالسَّنَاءِ وَالدِّينِ وَالرِّفْعَةِ، وَالتَّمْكِينِ فِي الأَرْضِ، فَمَنْ عَمِلَ مِنْهُمْ عَمَلَ الآخِرَةِ لِلدُّنْيَا؛ لَمْ يَكُنْ لَهُ فِي الآخِرَةِ مِنْ نَصِيبٍ"
رَوَاهُ أَحْمَدُ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالحَاكِمُ وَالبَيْهَقِيُّ، وَقَالَ الحَاكِمُ: "صَحِيحُ الإِسْنَادِ"
وَفِي رِوَايَةٍ لِلْبَيْهَقِيِّ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"بَشِّرْ هَذِهِ الأُمَّةَ بِالتَّيْسِيرِ، وَالسَّنَاءِ وَالرِّفْعَةِ (١) بِالدِّينِ، وَالتَّمْكِينِ فِي البِلَادِ، وَالنَّصْرِ، فَمَنْ عَمِلَ مِنْهُمْ بِعَمَلِ الآخِرَةِ لِلدُّنْيَا؛ فَلَيْسَ لَهُ فِي الآخِرَةِ مِنْ نَصِيبٍ"
[Authentic] Narrated by Ubayy ibn Ka’b:
The Messenger of Allah (peace and blessings be upon him) said:
"Give glad tidings to this Ummah of honor, high status, religion, and establishment on the earth. However, whoever among them works for the Hereafter with the intention of worldly gain will have no share in the Hereafter."
Narrated by Ahmad, Ibn Hibban in his Sahih, Al-Hakim, and Al-Bayhaqi. Al-Hakim said: "Its chain of narration is authentic."
In another narration by Al-Bayhaqi:
The Messenger of Allah (peace and blessings be upon him) said:
"Give glad tidings to this Ummah of ease, honor, high status through religion, establishment in the lands, and victory. However, whoever works for the Hereafter with the intention of worldly gain will have no share in the Hereafter."
Sahih At Targheeb Hadith #24
٢٤ - (٣) [صَحِيحٌ]
وَعَنْ أَبِي هِنْدٍ الدَّارِيِّ؛ أَنَّهُ سَمِعَ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"مَنْ قَامَ مَقَامَ رِيَاءٍ وَسُمْعَةٍ؛ رَاءَى اللَّهُ بِهِ يَوْمَ الْقِيَامَةِ وَسَمَّعَ"
رَوَاهُ أَحْمَدُ بِإِسْنَادٍ جَيِّدٍ، وَالبَيْهَقِيُّ
[Authentic] Narrated by Abu Hind Ad-Dari (may Allah be pleased with him):
He heard the Prophet (peace and blessings be upon him) say:
"Whoever acts to show off and gain a reputation, Allah will expose him on the Day of Judgment and make him infamous."
Narrated by Ahmad with a good (jayyid) chain of narration and by Al-Bayhaqi.
Sahih At Targheeb Hadith #25
٢٥ - (٤) [صَحِيحٌ]
عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"مَنْ سَمَّعَ النَّاسَ بِعَمَلِهِ؛ سَمَّعَ اللَّهُ بِهِ مَسَامِعَ خَلْقِهِ، وَصَغَّرَهُ وَحَقَّرَهُ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الْكَبِيرِ" بِأَسَانِيدَ أَحَدُهَا صَحِيحٌ، وَالبَيْهَقِيُّ (٢)
[Authentic] Narrated by Abdullah ibn Amr (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"Whoever publicizes their deeds to gain recognition from people, Allah will make their deeds known to His creation, belittle them, and disgrace them."
Narrated by At-Tabarani in Al-Kabir with chains of narration, one of which is authentic (sahih), and by Al-Bayhaqi.
Sahih At Targheeb Hadith #26
٢٦ - (٥) [صَحِيحٌ]
وَعَنْ جُنْدُبِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ سَمَّعَ؛ سَمَّعَ اللَّهُ بِهِ، وَمَنْ يُرَاءِ؛ يُرَاءِ اللَّهُ بِهِ".
رَوَاهُ البُخَارِيُّ وَمُسْلِمٌ.
(سَمَّعَ) بِتَشْدِيدِ المِيمِ، وَمَعْنَاهُ: مَنْ أَظْهَرَ عَمَلَهُ لِلنَّاسِ رِيَاءً؛ أَظْهَرَ اللَّهُ نِيَّتَهُ الْفَاسِدَةَ فِي عَمَلِهِ يَوْمَ الْقِيَامَةِ، وَفَضَحَهُ عَلَى رُءُوسِ الأَشْهَادِ
[Authentic] Narrated by Jundub ibn Abdullah:
The Prophet (peace and blessings be upon him) said:
"Whoever shows off, Allah will expose them (to disgrace), and whoever acts hypocritically, Allah will expose their hypocrisy."
Narrated by Al-Bukhari and Muslim.
The term "samma'a" (سَمَّع) with a stressed mim means: Whoever performs deeds to be seen or heard by others (out of showing off), Allah will reveal their corrupt intention on the Day of Judgment and disgrace them publicly.
Sahih At Targheeb Hadith #27
٢٧ - (٦) [صَحِيحٌ لِغَيْرِهِ]
وَعَنْ عَوْفِ بْنِ مَالِكٍ الأَشْجَعِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"مَنْ قَامَ مَقَامَ رِيَاءٍ رَاءَى اللَّهُ بِهِ، وَمَنْ قَامَ مَقَامَ سُمْعَةٍ سَمَّعَ اللَّهُ بِهِ"
رَوَاهُ الطَّبَرَانِيُّ بِإِسْنَادٍ حَسَنٍ
27. [Authentic due to supporting evidence]
Narrated by Awf ibn Malik Al-Ashja’i (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"Whoever acts for the sake of showing off, Allah will expose him; and whoever acts for the sake of seeking reputation, Allah will make him infamous."
Narrated by At-Tabarani with a hasan (good) chain of narration.
Sahih At Targheeb Hadith #28
٢٨ - (٧) [صَحِيحٌ لِغَيْرِهِ]
وَعَنْ مُعَاذِ بْنِ جَبَلٍ عَنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"مَا مِنْ عَبْدٍ يَقُومُ فِي الدُّنْيَا مَقَامَ سُمْعَةٍ وَرِيَاءٍ إِلَّا سَمَّعَ اللَّهُ بِهِ عَلَى رُءُوسِ الْخَلَائِقِ يَوْمَ الْقِيَامَةِ"
رَوَاهُ الطَّبَرَانِيُّ بِإِسْنَادٍ حَسَنٍ
[Authentic due to supporting evidence]
Narrated by Mu’adh ibn Jabal (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"No servant stands in this world seeking reputation or showing off except that Allah will expose him before all of creation on the Day of Judgment."
Narrated by At-Tabarani with a hasan (good) chain of narration.
Sahih At Targheeb Hadith #29
٢٩ - (٨) [صَحِيحٌ مَوْقُوفٌ]
وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:
"مَنْ رَاءَى بِشَيْءٍ فِي الدُّنْيَا مِنْ عَمَلِهِ؛ وَكَلَهُ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ، وَقَالَ: انْظُرْ هَلْ يُغْنِي عَنْكَ شَيْئًا؟!"
رَوَاهُ البَيْهَقِيُّ مَوْقُوفًا (١)
. [Authentic - Mawqoof]
Narrated by Ibn Abbas (may Allah be pleased with him):
"Whoever shows off with something from their deeds in this world, Allah will leave them to it on the Day of Judgment and say, 'Look, can it benefit you in any way?'"
Narrated by Al-Bayhaqi as a mawqoof (statement of a companion).
Sahih At Targheeb Hadith #30
٣٠ - (٩) [حَسَنٌ]
وَعَنْ رُبَيْحِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ:
خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَنَحْنُ نَتَذَاكَرُ الْمَسِيحَ الدَّجَّالَ، فَقَالَ:
"أَلَا أُخْبِرُكُمْ بِمَا هُوَ أَخْوَفُ عَلَيْكُمْ عِنْدِي مِنَ الْمَسِيحِ الدَّجَّالِ؟"
فَقُلْنَا: بَلَى يَا رَسُولَ اللَّهِ!
فَقَالَ: "الشِّرْكُ الْخَفِيُّ؛ أَنْ يَقُومَ الرَّجُلُ فَيُصَلِّي، فَيُزَيِّنُ صَلَاتَهُ لِمَا يَرَى مِنْ نَظَرِ رَجُلٍ"
رَوَاهُ ابْنُ مَاجَهْ وَالبَيْهَقِيُّ
(رُبَيْح) بِضَمِّ الرَّاءِ وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ، بَعْدَهَا يَاءٌ آخِرُ الْحُرُوفِ، وَحَاءٌ مُهْمَلَةٌ. وَيَأْتِي الْكَلَامُ عَلَيْهِ إِنْ شَاءَ اللَّهُ تَعَالَى
[Hasan]
Narrated by Rubayh ibn Abdul Rahman ibn Abi Sa’id Al-Khudri, from his father, from his grandfather:
The Messenger of Allah (peace and blessings be upon him) came out to us while we were discussing the Antichrist (Al-Masih Ad-Dajjal). He said:
"Shall I not tell you what I fear for you more than the Antichrist?"
We said, "Yes, O Messenger of Allah!"
He said:
"Hidden shirk (polytheism): That a man stands to pray, and beautifies his prayer because he sees someone watching him."
Narrated by Ibn Majah and Al-Bayhaqi.
Note: Rubayh (رُبَيْح) is pronounced with a dhamma on the raa (ر), a fatha on the baa (ب), followed by a yaa (ي) and a haa (ح) without a dot. Further clarification will be provided, Allah willing.
Sahih At Targheeb Hadith #31
٣١ - (١٠) [حَسَنٌ]
وَعَنْ مَحْمُودِ بْنِ لَبِيدٍ قَالَ: خَرَجَ (١) النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَقَالَ:
"يَا أَيُّهَا النَّاسُ! إِيَّاكُمْ وَشِرْكَ السَّرَائِرِ"
فَقَالُوا: يَا رَسُولَ اللَّهِ! وَمَا شِرْكُ السَّرَائِرِ؟ فَقَالَ:
"يَقُومُ الرَّجُلُ فَيُصَلِّي، فَيُزَيِّنُ صَلَاتَهُ جَاهِدًا لِمَا يَرَى مِنْ نَظَرِ النَّاسِ إِلَيْهِ، فَذَلِكَ شِرْكُ السَّرَائِرِ"
رَوَاهُ ابْنُ خُزَيْمَةَ فِي "صَحِيحِهِ"
[Hasan]
Narrated by Mahmood ibn Labeed:
The Prophet (peace and blessings be upon him) came out and said:
"O people! Beware of hidden shirk."
They asked, "O Messenger of Allah, what is hidden shirk?" He replied:
"It is when a man stands to pray and beautifies his prayer, striving hard because he sees others watching him. That is hidden shirk."
Narrated by Ibn Khuzaymah in his Sahih.
Sahih At Targheeb Hadith #32
٣٢ - (١١) [صَحِيحٌ]
وَعَنْ مَحْمُودِ بْنِ لَبِيدٍ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ الشِّرْكَ الأَصْغَرُ"
فَقَالُوا: وَمَا الشِّرْكُ الأَصْغَرُ يَا رَسُولَ اللَّهِ؟ فَقَالَ:
"الرِّيَاءُ، يَقُولُ اللَّهُ عَزَّ وَجَلَّ إِذَا جَزَى النَّاسَ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاؤُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً
رَوَاهُ أَحْمَدُ بِإِسْنَادٍ جَيِّدٍ، وَابْنُ أَبِي الدُّنْيَا وَالبَيْهَقِيُّ فِي "الزُّهْدِ" وَغَيْرِهِ
قَالَ الحَافِظُ رَحِمَهُ اللَّهُ:
"وَمَحْمُودُ بْنُ لَبِيدٍ رَأَى النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَلَمْ يَصِحَّ لَهُ مِنْهُ سَمَاعٌ فِيمَا أَرَى. وَقَدْ خَرَّجَ أَبُو بَكْرِ بْنُ خُزَيْمَةَ حَدِيثَ مَحْمُودٍ الْمُتَقَدِّمَ فِي "صَحِيحِهِ"، مَعَ أَنَّهُ لَا يُخْرِجُ فِيهِ شَيْئًا مِنَ المَرَاسِيلِ، وَذَكَرَ ابْنُ أَبِي حَاتِمٍ أَنَّ البُخَارِيَّ قَالَ: "لَهُ صُحْبَةٌ"، وَقَالَ أَبِي: "لَا يُعْرَفُ لَهُ صُحْبَةٌ"، وَرَجَّحَ ابْنُ عَبْدِ البَرِّ أَنَّ لَهُ صُحْبَةً وَقَدْ رَوَاهُ الطَّبَرَانِيُّ بِإِسْنَادٍ جَيِّدٍ عَنْ مَحْمُودِ بْنِ لَبِيدٍ عَنْ رَافِعِ بْنِ خُدَيْجٍ، وَقِيلَ: إِنَّ حَدِيثَ مَحْمُودٍ هُوَ الصَّوَابُ؛ دُونَ ذِكْرِ رَافِعِ بْنِ خُدَيْجٍ فِيهِ. وَاللَّهُ أَعْلَمُ"
[Authentic]
Narrated by Mahmood ibn Labeed:
The Messenger of Allah (peace and blessings be upon him) said:
"The thing I fear most for you is minor shirk."
They asked, "What is minor shirk, O Messenger of Allah?" He replied:
"It is showing off (riyā’). Allah, the Mighty and Majestic, will say on the Day He rewards people for their deeds: 'Go to those whom you used to show off for in the world and see if you can find any reward with them.'"
Narrated by Ahmad with a good (jayyid) chain of narration, and also by Ibn Abi Dunya and Al-Bayhaqi in Az-Zuhd and other works.
Al-Hafiz (may Allah have mercy on him) commented:
"Mahmood ibn Labeed saw the Prophet (peace and blessings be upon him), but it is not confirmed that he directly heard from him, as far as I know. However, Abu Bakr ibn Khuzaymah included Mahmood’s earlier narration in his Sahih, even though he avoided including disconnected (mursal) narrations. Ibn Abi Hatim mentioned that Al-Bukhari said, 'He has companionship,' but his father said, 'His companionship is not known.' Ibn Abdul Barr favored the view that Mahmood had companionship.
At-Tabarani narrated this with a good chain from Mahmood ibn Labeed, from Rafi' ibn Khadij. However, it is said that Mahmood’s narration is correct without mentioning Rafi' ibn Khadij in it. And Allah knows best."
Sahih At Targheeb Hadith #33
٣٣ - (١٢) [حَسَنٌ]
وَعَنْ أَبِي سَعِيدِ بْنِ أَبِي فَضَالَةَ - وَكَانَ مِنَ الصَّحَابَةِ - قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"إِذَا جَمَعَ اللَّهُ الأَوَّلِينَ وَالآخِرِينَ لِيَوْمِ القِيَامَةِ، لِيَوْمٍ لَا رَيْبَ فِيهِ، نَادَى مُنَادٍ: مَنْ كَانَ أَشْرَكَ فِي عَمَلِهِ لِلَّهِ أَحَدًا فَلْيَطْلُبْ ثَوَابَهُ مِنْ عِنْدِهِ، فَإِنَّ اللَّهَ أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ"
رَوَاهُ التِّرْمِذِيُّ فِي التَّفْسِيرِ مِنْ "جَامِعِهِ" (١)، وَابْنُ مَاجَهْ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالبَيْهَقِيُّ
[Hasan]
Narrated by Abu Sa’id ibn Abi Fadala—who was among the Companions of the Prophet (peace and blessings be upon him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"When Allah gathers the first and the last on the Day of Judgment—a day in which there is no doubt—a caller will proclaim: 'Whoever associated anyone in their deeds with Allah, let them seek their reward from those they associated with Him. Verily, Allah is the most independent of partners from shirk.'"
Narrated by At-Tirmidhi in the Tafsir section of his Jami’, Ibn Majah, Ibn Hibban in his Sahih, and Al-Bayhaqi.
Sahih At Targheeb Hadith #34
٣٤ - (١٣) [صَحِيحٌ]
وَعَنْ أَبِي هُرَيْرَةَ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"قَالَ اللَّهُ عَزَّ وَجَلَّ: أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ، فَمَنْ عَمِلَ لِي عَمَلًا أَشْرَكَ فِيهِ غَيْرِي فَأَنَا مِنْهُ بَرِيءٌ، وَهُوَ لِلَّذِي أَشْرَكَ (١)"
رَوَاهُ ابْنُ مَاجَهْ - وَاللَّفْظُ لَهُ -، وَابْنُ خُزَيْمَةَ فِي "صَحِيحِهِ"، وَالبَيْهَقِيُّ، وَرُوَاةُ ابْنِ مَاجَهْ ثِقَاتٌ
[Authentic]
Narrated by Abu Hurairah:
The Messenger of Allah (peace and blessings be upon him) said:
"Allah, the Mighty and Majestic, said: 'I am the most independent of partners from shirk. Whoever does a deed for Me and associates others with Me in it, I am free from it, and it belongs to the one with whom they associated.'"
Narrated by Ibn Majah (this wording), Ibn Khuzaymah in his Sahih, and Al-Bayhaqi. The narrators of Ibn Majah are trustworthy (thiqat).
Sahih At Targheeb Hadith #35
٣٥ - (١٤) [صَحِيحٌ]
وَرَوَى البَيْهَقِيُّ عَنْ يَعْلَى بْنِ شَدَّادٍ عَنْ أَبِيهِ قَالَ:
"كُنَّا نَعُدُّ الرِّيَاءَ فِي زَمَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - الشِّرْكَ الأَصْغَرَ (٢)".
(فَصْلٌ)
[Authentic]
Narrated by Ya’la ibn Shaddad from his father:
"In the time of the Prophet (peace and blessings be upon him), we used to consider showing off (riyā’) as minor shirk."
Narrated by Al-Bayhaqi.
Sahih At Targheeb Hadith #36
Sahih At Targheeb Hadith #37
٣٧ - (١) [صَحِيحٌ]
عَنْ الْعِرْبَاضِ بْنِ سَارِيَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:
وَعَظَنَا (٢) رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مَوْعِظَةً وَجِلَتْ (٣) مِنْهَا الْقُلُوبُ، وَذَرَفَتْ (٤) مِنْهَا الْعُيُونُ، فَقُلْنَا: يَا رَسُولَ اللَّهِ! كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ، فَأَوْصِنَا. فَقَالَ:
"أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَالسَّمْعِ وَالطَّاعَةِ، وَإِنْ تَأَمَّرَ عَلَيْكُمْ عَبْدٌ، وَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي، وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ، فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ".
رَوَاهُ أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَابْنُ مَاجَهْ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَقَالَ التِّرْمِذِيُّ: "حَدِيثٌ حَسَنٌ صَحِيحٌ"
قَوْلُهُ: "عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ" أَيْ: اجْتَهِدُوا عَلَى السُّنَّةِ وَالْزَمُوهَا، وَاحْرِصُوا عَلَيْهَا كَمَا يَلْزَمُ الْعَاضُّ عَلَى الشَّيْءِ بِنَوَاجِذِهِ، خَوْفًا مِنْ ذَهَابِهِ وَتَفَلُّتِهِ
و(النَّوَاجِذُ) بِالنُّونِ وَالْجِيمِ وَالذَّالِ الْمُعْجَمَةِ: هِيَ الأَنْيَابُ، وَقِيلَ: الأَضْرَاسُ
[Authentic]
Narrated by Al-Irbad ibn Sariyah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) gave us a sermon that caused our hearts to tremble and our eyes to shed tears. We said, "O Messenger of Allah, it is as if this is a farewell sermon. So, advise us."
He said:
"I advise you to have taqwa (consciousness) of Allah, to listen and obey, even if a slave becomes your leader. Indeed, whoever among you lives will see great differences. So, hold firmly to my Sunnah and the Sunnah of the rightly guided Caliphs. Bite onto it with your molars. And beware of newly invented matters, for every innovation is misguidance."
Narrated by Abu Dawood, At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih. At-Tirmidhi said: "This hadith is Hasan Sahih."
Explanation of Key Phrases:
"Bite onto it with your molars": This means to cling firmly to the Sunnah and adhere to it with utmost diligence, as one would bite something tightly with their molars to prevent it from slipping away.
"Nawajidh" (molars): The term refers to the large teeth, either the canines or the molars, indicating strong and steadfast adherence.
Sahih At Targheeb Hadith #38
٣٨ - (٢) [صَحِيحٌ]
وَعَنْ أَبِي شُرَيْحٍ الْخُزَاعِيِّ قَالَ:
خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَقَالَ:
"[أَبْشِرُوا] (١)، أَلَيْسَ تَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنِّي رَسُولُ اللَّهِ؟"
فَقَالُوا: بَلَى. فَقَالَ:
"إِنَّ هَذَا الْقُرْآنَ [سَبَبٌ] (٢) طَرَفُهُ بِيَدِ اللَّهِ، وَطَرَفُهُ بِأَيْدِيكُمْ، فَتَمَسَّكُوا بِهِ؛ فَإِنَّكُمْ لَنْ تَضِلُّوا وَلَنْ تَهْلِكُوا بَعْدَهُ أَبَدًا"
رَوَاهُ الطَّبَرَانِيُّ فِي "الْكَبِيرِ" بِإِسْنَادٍ جَيِّدٍ (٣)
[Authentic]
Narrated by Abu Shurayh Al-Khuza’i:
The Messenger of Allah (peace and blessings be upon him) came out to us and said:
"[Rejoice!] Do you not testify that there is no god but Allah and that I am the Messenger of Allah?"
They said, "Yes."
He said:
"Indeed, this Qur’an is a [means]—one end of it is in the Hand of Allah, and the other end is in your hands. So hold firmly to it, for you will never go astray or be ruined after it, ever."
Narrated by At-Tabarani in Al-Kabir with a good (jayyid) chain of narration.
Sahih At Targheeb Hadith #39
٣٩ - (٣) [صَحِيحٌ لِغَيْرِهِ]
وَرُوِيَ عَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ:
كُنَّا عِنْدَ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِـ(الْجُحْفَةِ)، فَقَالَ:
"أَلَيْسَ تَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنِّي رَسُولُ اللَّهِ، وَأَنَّ الْقُرْآنَ جَاءَ مِنْ عِنْدِ اللَّهِ؟!"
فَقُلْنَا: بَلَى. فَقَالَ:
"فَأَبْشِرُوا، فَإِنَّ هَذَا الْقُرْآنَ طَرَفُهُ بِيَدِ اللَّهِ، وَطَرَفُهُ بِأَيْدِيكُمْ، فَتَمَسَّكُوا بِهِ، فَإِنَّكُمْ لَنْ تَهْلِكُوا، وَلَنْ تَضِلُّوا بَعْدَهُ أَبَدًا"
رَوَاهُ البَزَّارُ، وَالطَّبَرَانِيُّ فِي "الْكَبِيرِ" وَ"الصَّغِيرِ"
[Authentic due to supporting evidence]
Narrated by Jubayr ibn Mut’im:
We were with the Prophet (peace and blessings be upon him) at Al-Juhfah, and he said:
"Do you not testify that there is no god but Allah, alone without any partner, and that I am the Messenger of Allah, and that the Qur’an has come from Allah?"
We said, "Yes."
He said:
"Then rejoice, for this Qur’an is a means—one end of it is in the Hand of Allah, and the other end is in your hands. So hold firmly to it, for you will never be ruined or go astray after it, ever."
Narrated by Al-Bazzar, and At-Tabarani in Al-Kabir and As-Saghir.
Sahih At Targheeb Hadith #40
٤٠ - (٤) [صَحِيحٌ]
وَعَنْهُ أَيْضًا [يَعْنِي ابْنَ عَبَّاسٍ]:
أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - خَطَبَ النَّاسَ فِي حَجَّةِ الْوَدَاعِ فَقَالَ:
"إِنَّ الشَّيْطَانَ قَدْ يَئِسَ أَنْ يُعْبَدَ بِأَرْضِكُمْ، وَلَكِنْ رَضِيَ أَنْ يُطَاعَ فِيمَا سِوَى ذَلِكَ مِمَّا تَحَاقَرُونَ مِنْ أَعْمَالِكُمْ، فَاحْذَرُوا، إِنِّي قَدْ تَرَكْتُ فِيكُمْ مَا إِنْ اعْتَصَمْتُمْ بِهِ فَلَنْ تَضِلُّوا أَبَدًا، كِتَابَ اللَّهِ، وَسُنَّةَ نَبِيِّهِ"
رَوَاهُ الحَاكِمُ وَقَالَ:
"صَحِيحُ الإِسْنَادِ، احْتَجَّ البُخَارِيُّ بِعِكْرِمَةَ، وَاحْتَجَّ مُسْلِمٌ بِأَبِي أُوَيْسٍ، وَلَهُ أَصْلٌ فِي (الصَّحِيحِ)"
[Authentic]
Narrated by Ibn Abbas (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) delivered a sermon to the people during the Farewell Pilgrimage, saying:
"Indeed, Satan has despaired of being worshipped in your land, but he is satisfied to be obeyed in matters other than that which you consider insignificant from your deeds. So beware of him. Indeed, I have left among you that which, if you hold fast to it, you will never go astray: the Book of Allah and the Sunnah of His Prophet."
Narrated by Al-Hakim, who said: "Its chain of narration is authentic. Al-Bukhari relied upon Ikrimah, and Muslim relied upon Abu Uways. It has a foundation in the Sahih collections."
Sahih At Targheeb Hadith #41
٤١ - (٥) [صَحِيحٌ مَوْقُوفٌ]
وَعَنْ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:
"الِاقْتِصَادُ فِي السُّنَّةِ أَحْسَنُ مِنَ الِاجْتِهَادِ فِي الْبِدْعَةِ"
رَوَاهُ الحَاكِمُ مَوْقُوفًا وَقَالَ:
"إِسْنَادُهُ صَحِيحٌ عَلَى شَرْطِهِمَا"
[Authentic - Mawqoof]
Narrated by Ibn Mas’ud (may Allah be pleased with him):
"Moderation in adhering to the Sunnah is better than striving hard in innovation."
Narrated by Al-Hakim as Mawqoof (a statement of the companion) and he said: "Its chain of narration is authentic according to the conditions of Al-Bukhari and Muslim."
Sahih At Targheeb Hadith #42
٤٢ - (٦) [صَحِيحٌ]
وَعَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ [عَنْ عَوْفِ بْنِ مَالِكٍ] قَالَ:
خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَهُوَ مَرْعُوبٌ فَقَالَ:
"أَطِيعُونِي مَا كُنْتُ بَيْنَ أَظْهُرِكُمْ، وَعَلَيْكُمْ بِكِتَابِ اللَّهِ، أَحِلُّوا حَلَالَهُ، وَحَرِّمُوا حَرَامَهُ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الْكَبِيرِ"، وَرُوَاتُهُ ثِقَاتٌ (١)
[Authentic]
Narrated by Abu Ayyub Al-Ansari [and also from Awf ibn Malik]:
The Messenger of Allah (peace and blessings be upon him) came out to us, appearing deeply concerned, and said:
"Obey me as long as I am among you, and hold fast to the Book of Allah. Declare its lawful as lawful and its unlawful as unlawful."
Narrated by At-Tabarani in Al-Kabir, and its narrators are trustworthy (thiqat).
Sahih At Targheeb Hadith #43
٤٣ - (٧) [صَحِيحٌ]
رُوِيَ (يَعْنِي حَدِيثَ ابْنِ مَسْعُودٍ الْمَوْقُوفَ الَّذِي فِي "الضَّعِيفِ") مَرْفُوعًا مِنْ حَدِيثِ جَابِرٍ، وَإِسْنَادُهُ (١) جَيِّدٌ
[Authentic]
It was narrated (referring to the mawqoof narration of Ibn Mas'ud mentioned in "Ad-Da'eef") in a marfoo' form (ascribed to the Prophet, peace and blessings be upon him) from Jabir, and its chain of narration is jayyid (good).
Sahih At Targheeb Hadith #44
٤٤ - (٨) [صَحِيحٌ]
وَعَنْ عَابِسِ بْنِ رَبِيعَةَ قَالَ:
رَأَيْتُ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ يُقَبِّلُ الْحَجَرَ (يَعْنِي الأَسْوَدَ)، وَيَقُولُ:
إِنِّي لَأَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْلَا أَنِّي رَأَيْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يُقَبِّلُكَ مَا قَبَّلْتُكَ"
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ وَأَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ
[Authentic]
Narrated by Abis ibn Rabiah:
I saw Umar ibn Al-Khattab (may Allah be pleased with him) kissing the Black Stone and saying:
"I know that you are a stone that can neither harm nor benefit, and if I had not seen the Messenger of Allah (peace and blessings be upon him) kissing you, I would not have kissed you."
Narrated by Al-Bukhari, Muslim, Abu Dawood, At-Tirmidhi, and An-Nasa’i.
Sahih At Targheeb Hadith #45
٤٥ - (٩) [صَحِيحٌ]
وَعَنْ عُرْوَةَ بْنِ عَبْدِ اللَّهِ بْنِ قُشَيْرٍ قَالَ: حَدَّثَنِي مُعَاوِيَةُ بْنُ قُرَّةَ عَنْ أَبِيهِ قَالَ:
"أَتَيْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي رَهْطٍ مِنْ مُزَيْنَةَ، فَبَايَعْنَاهُ، وَإِنَّهُ لَمُطْلَقُ الأَزْرَارِ، فَأَدْخَلْتُ يَدِي فِي جَيْبِ قَمِيصِهِ، فَمَسَسْتُ الْخَاتَمَ"
قَالَ عُرْوَةُ:
"فَمَا رَأَيْتُ مُعَاوِيَةَ وَلَا ابْنَهُ قَطُّ فِي شِتَاءٍ وَلَا صَيْفٍ إِلَّا مُطْلَقَيِ الأَزْرَارِ"
رَوَاهُ ابْنُ مَاجَهْ (٢) وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَاللَّفْظُ لَهُ، وَقَالَ ابْنُ مَاجَهْ:
"إِلَّا مُطْلَقَةً أَزْرَارُهُمَا"
[Authentic]
Narrated by Urwah ibn Abdullah ibn Qushayr:
Mu’awiyah ibn Qurrah narrated to me from his father, who said:
"I came to the Messenger of Allah (peace and blessings be upon him) with a group from Muzaynah, and we pledged allegiance to him while he was wearing a garment with its buttons undone. I placed my hand inside the opening of his shirt and touched the seal (of prophethood) on his back."
Urwah added: "I never saw Mu’awiyah or his son in either winter or summer except that their buttons were always undone."
Narrated by Ibn Majah and Ibn Hibban in his Sahih (this wording). Ibn Majah’s version says:
"Except that their buttons were undone."
Sahih At Targheeb Hadith #46
٤٦ - (١٠) [صَحِيحٌ]
وَعَنْ مُجَاهِدٍ قَالَ:
"كُنَّا مَعَ ابْنِ عُمَرَ رَحِمَهُ اللَّهُ فِي سَفَرٍ، فَمَرَّ بِمَكَانٍ، فَحَادَ عَنْهُ، فَسُئِلَ: لِمَ فَعَلْتَ ذَلِكَ؟ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَعَلَ هَذَا؛ فَفَعَلْتُ".
رَوَاهُ أَحْمَدُ وَالْبَزَّارُ بِإِسْنَادٍ جَيِّدٍ.
قَوْلُهُ: (حَادَ) بِالْحَاءِ وَالدَّالِ الْمُهْمَلَتَيْنِ؛ أَيْ: تَنَحَّى عَنْهُ، وَأَخَذَ يَمِينًا أَوْ شِمَالًا
[Authentic]
Narrated by Mujahid:
We were traveling with Ibn Umar (may Allah have mercy on him), and he passed by a certain place and veered away from it. He was asked, "Why did you do that?"
He replied, "I saw the Messenger of Allah (peace and blessings be upon him) do this, so I did it."
Narrated by Ahmad and Al-Bazzar with a good (jayyid) chain of narration.
Explanation of "ḥāda" (حاد):
The term "ḥāda" (حاد) with a ḥā (ح) and dāl (د), both without dots, means "to move away" or "to turn aside," indicating that he avoided the place by moving to the right or left.
Sahih At Targheeb Hadith #47
٤٧ - (١١) [حَسَنٌ]
وَعَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا:
"أَنَّهُ كَانَ يَأْتِي شَجَرَةً بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَيَقِيلُ تَحْتَهَا، وَيُخْبِرُ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - كَانَ يَفْعَلُ ذَلِكَ"
رَوَاهُ الْبَزَّارُ بِإِسْنَادٍ لَا بَأْسَ بِهِ. (١)
[Hasan]
Narrated by Ibn Umar (may Allah be pleased with him):
"He used to go to a tree between Mecca and Medina and rest under it, and he would say that the Messenger of Allah (peace and blessings be upon him) used to do the same."
Narrated by Al-Bazzar with an acceptable (la ba’sa bihi) chain of narration.
Sahih At Targheeb Hadith #48
٤٨ - (١٢) [صَحِيحٌ]
وَعَنْ [أَنَسِ] (٢) بْنِ سِيرِينَ قَالَ:
"كُنْتُ مَعَ ابْنِ عُمَرَ - رَحِمَهُ اللَّهُ - بِـ(عَرَفَاتٍ)، فَلَمَّا كَانَ حِينَ رَاحَ، رُحْتُ مَعَهُ، حَتَّى أَتَى الإِمَامُ، فَصَلَّى مَعَهُ الأُولَى وَالْعَصْرَ، ثُمَّ وَقَفَ، وَأَنَا وَأَصْحَابٌ لِي، حَتَّى أَفَاضَ الإِمَامُ، فَأَفَضْنَا مَعَهُ، حَتَّى انْتَهَى إِلَى الْمَضِيقِ دُونَ الْمَأْزِمَيْنِ، فَأَنَاخَ وَأَنْخْنَا، وَنَحْنُ نَحْسِبُ أَنَّهُ يُرِيدُ أَنْ يُصَلِّيَ، فَقَالَ غُلَامُهُ الَّذِي يُمْسِكُ رَاحِلَتَهُ: إِنَّهُ لَيْسَ يُرِيدُ الصَّلَاةَ، وَلَكِنَّهُ ذَكَرَ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمَّا انْتَهَى إِلَى هَذَا الْمَكَانِ قَضَى حَاجَتَهُ، فَهُوَ يُحِبُّ أَنْ يَقْضِيَ حَاجَتَهُ"رَوَاهُ أَحْمَدُ، وَرُوَاتُهُ مُحْتَجٌّ بِهِمْ فِي "الصَّحِيحِ"قَالَ الحَافِظُ رَحِمَهُ اللَّهُ:
"وَالْآثَارُ عَنِ الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ فِي اتِّبَاعِهِمْ لَهُ، وَاقْتِفَائِهِمْ سُنَّتَهُ كَثِيرَةٌ جِدًّا، وَاللَّهُ الْمُوَفِّقُ، لَا رَبَّ غَيْرُهُ"
[Authentic]
Narrated by Anas ibn Sirin:
**"I was with Ibn Umar (may Allah have mercy on him) at Arafat. When it was time to leave, I went with him until he reached the imam, where he prayed Dhuhr and Asr with him. Then he stood, and I stood along with my companions until the imam departed. We departed with him until he reached the narrow path before Al-Mazamein. There, he dismounted, and we also dismounted, thinking that he intended to pray.
However, his servant, who was holding his camel, said: 'He does not intend to pray but remembered that the Prophet (peace and blessings be upon him), when he reached this place, relieved himself. Therefore, he likes to relieve himself here.'"**
Narrated by Ahmad, and its narrators are relied upon in the Sahih collections.
Al-Hafiz (may Allah have mercy on him) commented:
"The reports from the Companions (may Allah be pleased with them) regarding their adherence to following the Prophet’s actions and their emulation of his Sunnah are numerous indeed. Allah is the One who grants success, and there is no Lord besides Him."
Sahih At Targheeb Hadith #49
٤٩ - (١) [صَحِيحٌ]
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ؛ فَهُوَ رَدٌّ"رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ، وَأَبُو دَاوُدَ، وَلَفْظُهُ:
"مَنْ صَنَعَ أَمْرًا عَلَى غَيْرِ أَمْرِنَا؛ فَهُوَ رَدٌّ"وَابْنُ مَاجَهْ. وَفِي رِوَايَةٍ لِمُسْلِمٍ:
"مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا؛ فَهُوَ رَدٌّ"
[Authentic]
Narrated by Aisha (may Allah be pleased with her):
The Messenger of Allah (peace and blessings be upon him) said:
"Whoever introduces into our matter (religion) something that is not from it, it will be rejected."
Narrated by Al-Bukhari, Muslim, and Abu Dawood, whose wording is:
"Whoever does an act that is not in accordance with our matter, it will be rejected."
Also narrated by Ibn Majah.
In another narration by Muslim:
"Whoever performs a deed that is not upon our way, it will be rejected."
Sahih At Targheeb Hadith #50
٥٠ - (٢) [صَحِيحٌ]
وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:
كَانَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إِذَا خَطَبَ احْمَرَّتْ عَيْنَاهُ، وَعَلَا صَوْتُهُ، وَاشْتَدَّ غَضَبُهُ، كَأَنَّهُ مُنْذِرُ جَيْشٍ، يَقُولُ: "صَبَّحَكُمْ وَمَسَّاكُمْ"
-وَيَقُولُ:- (١)
"بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ". -وَيَقْرِنُ بَيْنَ إِصْبَعَيْهِ السَّبَّابَةِ وَالْوُسْطَى، وَيَقُولُ:-
"أَمَّا بَعْدُ، فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللَّهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ (٢)"
ثُمَّ يَقُولُ:
"أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نَفْسِهِ، مَنْ تَرَكَ مَالًا فَلِأَهْلِهِ، وَمَنْ تَرَكَ دَيْنًا أَوْ ضِيَاعًا (١) فَإِلَيَّ، وَعَلَيَّ"
رَوَاهُ مُسْلِمٌ وَابْنُ مَاجَهْ وَغَيْرُهُمَا
[Authentic]
Narrated by Jabir (may Allah be pleased with him):
When the Messenger of Allah (peace and blessings be upon him) gave a sermon, his eyes would redden, his voice would rise, and his anger would intensify, as if he were warning of an impending army, saying: "They will attack you in the morning or in the evening."
And he would say:
"I and the Hour have been sent like these two," (and he would join his index and middle fingers together).
He continued:
"To proceed: The best of speech is the Book of Allah, and the best of guidance is the guidance of Muhammad. The worst of matters are newly invented ones, and every innovation is misguidance."
He also said:
"I am closer to every believer than their own selves. Whoever leaves behind wealth, it belongs to their heirs. Whoever leaves behind debt or dependents, it is upon me to take care of them."
Narrated by Muslim, Ibn Majah, and others.
Sahih At Targheeb Hadith #51
٥١ - (٣) [حَسَنٌ صَحِيحٌ]
وَعَنْ مُعَاوِيَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:
قَامَ فِينَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَقَالَ:
"أَلَا إِنَّ مَنْ كَانَ قَبْلَكُمْ مِنْ أَهْلِ الْكِتَابِ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ مِلَّةً، وَإِنَّ هَذِهِ الأُمَّةَ سَتَفْتَرِقُ عَلَى ثَلَاثٍ وَسَبْعِينَ، اثْنَتَانِ وَسَبْعُونَ فِي النَّارِ، وَوَاحِدَةٌ فِي الْجَنَّةِ، وَهِيَ الْجَمَاعَةُ". (٢)
[حَسَنٌ] رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ، وَزَادَ فِي رِوَايَةٍ (٣):
"وَإِنَّهُ سَيَخْرُجُ فِي أُمَّتِي أَقْوَامٌ تَتَجَارَى بِهِمُ الأَهْوَاءُ، كَمَا يَتَجَارَى الْكَلَبُ بِصَاحِبِهِ، وَلَا يَبْقَى مِنْهُ عِرْقٌ وَلَا مِفْصَلٌ إِلَّا دَخَلَهُ"
قَوْلُهُ: (الْكَلَبُ) بِفَتْحِ الْكَافِ وَاللَّامِ، قَالَ الْخَطَّابِيُّ:
"هُوَ دَاءٌ يُعْرَضُ لِلْإِنْسَانِ مِنْ عَضَّةِ الْكَلْبِ الْكَلِبِ، قَالَ: وَعَلَامَةُ ذَلِكَ فِي الْكَلْبِ أَنْ تَحْمَرَّ عَيْنَاهُ، وَلَا يَزَالُ يُدْخِلُ ذَنَبَهُ بَيْنَ رِجْلَيْهِ، فَإِذَا رَأَى إِنْسَانًا سَاوَرَهُ (٤)"
[Hasan Sahih]
Narrated by Mu’awiyah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) stood among us and said:
"Indeed, those who came before you from the People of the Book divided into seventy-two sects. This Ummah will divide into seventy-three sects: seventy-two will be in the Fire, and one will be in Paradise, and that is the Jama’ah (main body)."
[Hasan] Narrated by Ahmad and Abu Dawood.
In an additional narration, it was said:
"And there will emerge in my Ummah people whom desires will consume, just as rabies consumes its victim. It will enter every vein and joint of theirs."
Explanation of "kalab" (rabies):
"Kalab" (كَلَب) is pronounced with an open kaf and lam. Al-Khattabi explained:
"It refers to a disease that afflicts a person after being bitten by a rabid dog. The sign of this disease in a dog is that its eyes turn red, and it continually tucks its tail between its legs. If it sees a person, it attacks them."
Sahih At Targheeb Hadith #52
٥٢ - (٤) [صَحِيحٌ]
وَعَنْ أَبِي بَرْزَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"إِنَّمَا أَخْشَى عَلَيْكُمْ شَهَوَاتِ الْغَيِّ فِي بُطُونِكُمْ وَفُرُوجِكُمْ، وَمُضِلَّاتِ الْهَوَى"
رَوَاهُ أَحْمَدُ وَالْبَزَّارُ وَالطَّبَرَانِيُّ فِي "مَعَاجِمِهِ الثَّلَاثَةِ"، وَبَعْضُ أَسَانِيدِهِمْ رُوَاتُهُمْ ثِقَاتٌ
[Authentic]
Narrated by Abu Barzah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him):
"What I fear most for you are the misguided desires of your stomachs and private parts, and the misleading whims of the soul."
Narrated by Ahmad, Al-Bazzar, and At-Tabarani in all three of his Mu’jams. Some of their chains of narration include trustworthy (thiqat) narrators.
Sahih At Targheeb Hadith #53
٥٣ - (٥) [حَسَنٌ لِغَيْرِهِ]
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"وَأَمَّا الْمُهْلِكَاتُ؛ فَشُحٌّ مُطَاعٌ، وَهَوًى مُتَّبَعٌ، وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ"
رَوَاهُ الْبَزَّارُ وَالْبَيْهَقِيُّ وَغَيْرُهُمَا، وَيَأْتِي بِتَمَامِهِ فِي "انْتِظَارِ الصَّلَاةِ" إِنْ شَاءَ اللَّهُ تَعَالَى (١)
[Hasan due to supporting evidence]
Narrated by Anas (may Allah be pleased with him), from the Messenger of Allah (peace and blessings be upon him):
"As for the destructive traits: they are greed that is obeyed, desires that are followed, and a person’s self-admiration."
Narrated by Al-Bazzar, Al-Bayhaqi, and others. The full narration will appear under "Waiting for Prayer," Allah willing.
Sahih At Targheeb Hadith #54
٥٤ - (٦) [صَحِيحٌ]
وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّ اللَّهَ حَجَبَ التَّوْبَةَ عَنْ كُلِّ صَاحِبِ بِدْعَةٍ حَتَّى يَدَعَ بِدْعَتَهُ"
رَوَاهُ الطَّبَرَانِيُّ وَإِسْنَادُهُ حَسَنٌ (٢)
[Authentic]
Narrated by Anas ibn Malik (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Indeed, Allah has withheld repentance from every person of innovation until they abandon their innovation."
Narrated by At-Tabarani, and its chain of narration is Hasan (good).
Sahih At Targheeb Hadith #55
٥٥ - (٧) [صَحِيحٌ]
وَعَنْ الْعِرْبَاضِ بْنِ سَارِيَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِيَّاكُمْ وَالْمُحْدَثَاتِ، فَإِنَّ كُلَّ مُحْدَثَةٍ ضَلَالَةٌ"
رَوَاهُ أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَابْنُ مَاجَهْ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَقَالَ التِّرْمِذِيُّ:
"حَدِيثٌ حَسَنٌ صَحِيحٌ". وَتَقَدَّمَ بِتَمَامِهِ بِنَحْوِهِ [١ - بَاب]
[Authentic]
Narrated by Al-Irbad ibn Sariyah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Beware of newly invented matters, for every newly invented matter is misguidance."
Narrated by Abu Dawood, At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih. At-Tirmidhi said: "This hadith is Hasan Sahih."
The full version of this hadith has been mentioned earlier in a similar context [Chapter 1].
Sahih At Targheeb Hadith #56
٥٦ - (٨) [صَحِيحٌ]
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"لِكُلِّ عَمَلٍ شِرَّةٌ، وَلِكُلِّ شِرَّةٍ فَتْرَةٌ، فَمَنْ كَانَتْ فَتْرَتُهُ إِلَى سُنَّتِي فَقَدِ اهْتَدَى، وَمَنْ كَانَتْ فَتْرَتُهُ إِلَى غَيْرِ ذَلِكَ فَقَدْ هَلَكَ"
رَوَاهُ ابْنُ أَبِي عَاصِمٍ وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"
[Authentic]
Narrated by Abdullah ibn Amr (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Every deed has a peak of enthusiasm, and every peak of enthusiasm is followed by a decline. Whoever’s decline leads to my Sunnah has been rightly guided, and whoever’s decline leads to something else has perished."
Narrated by Ibn Abi Asim and Ibn Hibban in his Sahih.
Sahih At Targheeb Hadith #57
٥٧ - (٩) [صَحِيحٌ]
وَرَوَاهُ ابْنُ حِبَّانَ فِي "صَحِيحِهِ" (٢) أَيْضًا مِنْ حَدِيثِ أَبِي هُرَيْرَةَ؛ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"لِكُلِّ عَمَلٍ شِرَّةٌ، وَلِكُلِّ شِرَّةٍ فَتْرَةٌ، فَإِنْ كَانَ صَاحِبُهَا سَدَّدَ أَوْ قَارَبَ فَأَرْجُوهُ، وَإِنْ أُشِيرَ إِلَيْهِ بِالأَصَابِعِ فَلَا تَعُدُّوهُ"
(الشِّرَّةُ) بِكَسْرِ الشِّينِ الْمُعْجَمَةِ وَتَشْدِيدِ الرَّاءِ، وَبَعْدَهَا تَاءُ تَأْنِيثٍ: هِيَ النَّشَاطُ وَالْهِمَّةُ، وَشِرَّةُ الشَّبَابِ: أَوَّلُهُ وَحِدَّتُهُ
[Authentic]
Narrated by Abu Hurairah (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said:
"Every deed has a peak of enthusiasm, and every peak of enthusiasm is followed by a decline. If the one in decline stays moderate and comes close (to the Sunnah), then have hope for him. But if he becomes a subject of public admiration and is pointed at with fingers, do not count him among the righteous."
Explanation of "shirrāh" (شِرَّة):
The term shirrāh (شِرَّة) is pronounced with a kasrah under the shīn (ش), a stressed rā (ر), and a tā marbūta (ة). It refers to zeal, vigor, or high energy. For example, the shirrāh of youth refers to its early stage and intensity.
Narrated by Ibn Hibban in his Sahih.
Sahih At Targheeb Hadith #58
٥٨ - (١٠) [صَحِيحٌ]
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي"
رَوَاهُ مُسْلِمٌ (٣)
[Authentic]
Narrated by Anas (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Whoever turns away from my Sunnah is not of me."
Narrated by Muslim.
Sahih At Targheeb Hadith #59
٥٩ - (١١) [صَحِيحٌ]
وَعَنْ الْعِرْبَاضِ بْنِ سَارِيَةَ رَضِيَ اللَّهُ عَنْهُ؛ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"لَقَدْ تَرَكْتُكُمْ عَلَى مِثْلِ الْبَيْضَاءِ (١)، لَيْلُهَا كَنَهَارِهَا، لَا يَزِيغُ عَنْهَا إِلَّا هَالِكٌ"
رَوَاهُ ابْنُ أَبِي عَاصِمٍ فِي "كِتَابِ السُّنَّةِ" بِإِسْنَادٍ حَسَنٍ (٢)
[Authentic]
Narrated by Al-Irbad ibn Sariyah (may Allah be pleased with him):
He heard the Messenger of Allah (peace and blessings be upon him) say:
"I have left you upon clear guidance, its night is like its day. No one deviates from it except one who is doomed."
Narrated by Ibn Abi Asim in Kitab As-Sunnah with a Hasan (good) chain of narration.
Sahih At Targheeb Hadith #60
٦٠ - (١٢) [صَحِيحٌ لِغَيْرِهِ مَوْقُوفٌ]
وَعَنْ عَمْرِو بْنِ زُرَارَةَ قَالَ:
"وَقَفَ عَلَيَّ عَبْدُ اللَّهِ - يَعْنِي ابْنَ مَسْعُودٍ - وَأَنَا أَقُصُّ، فَقَالَ:
يَا عَمْرُو! لَقَدِ ابْتَدَعْتَ بِدْعَةً ضَلَالَةً، أَوْ إِنَّكَ لَأَهْدَى مِنْ مُحَمَّدٍ وَأَصْحَابِهِ! فَلَقَدْ رَأَيْتُهُمْ تَفَرَّقُوا عَنِّي حَتَّى رَأَيْتُ مَكَانِي مَا فِيهِ أَحَدٌ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الْكَبِيرِ" بِإِسْنَادَيْنِ أَحَدُهُمَا صَحِيحٌ (٣)
قَالَ الْحَافِظُ عَبْدُ الْعَظِيمِ:
"وَتَأْتِي أَحَادِيثُ مُتَفَرِّقَةٌ مِنْ هَذَا النَّوْعِ فِي هَذَا الْكِتَابِ إِنْ شَاءَ اللَّهُ تَعَالَى"
٣ - (التَّرْغِيبُ فِي الْبِدَايَةِ بِالْخَيْرِ لِيُسْتَنَّ بِهِ، وَالتَّرْهِيبُ مِنَ الْبِدَايَةِ بِالشَّرِّ خَوْفَ أَنْ يُسْتَنَّ بِهِ)
[Authentic due to supporting evidence - Mawqoof]
Narrated by Amr ibn Zurarah:
Abdullah (referring to Ibn Mas'ud, may Allah be pleased with him) stopped by me while I was delivering a story (qas), and he said:
"O Amr! You have innovated a misguided innovation, or you are more rightly guided than Muhammad and his companions! I have seen them disperse from me until I found my place completely empty."
Narrated by At-Tabarani in Al-Kabir with two chains of narration, one of which is authentic (sahih).
Comment by Al-Hafiz Abdul Azim:
"Similar narrations of this type will appear in different sections of this book, Allah willing."
Section 3:
Encouraging initiating good deeds to establish a positive precedent, and warning against initiating evil lest it becomes a precedent for others.
Sahih At Targheeb Hadith #61
٦١ - (١) [صَحِيحٌ]
عَنْ جَرِيرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:
**كُنَّا فِي صَدْرِ النَّهَارِ عِنْدَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَجَاءَهُ قَوْمٌ غُرَاةٌ مُجْتَابِي النِّمَارِ وَالْعَبَاءِ، مُتَقَلِّدِي السُّيُوفِ، عَامَّتُهُمْ مِنْ مُضَرَ، بَلْ كُلُّهُمْ مِنْ مُضَرَ، فَتَمَعَّرَ وَجْهُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمَّا رَأَى مَا بِهِمْ مِنَ الْفَاقَةِ، فَدَخَلَ، ثُمَّ خَرَجَ، فَأَمَرَ بِلالًا فَأَذَّنَ وَأَقَامَ، فَصَلَّى (١)، ثُمَّ خَطَبَ فَقَالَ:
{يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ}، إِلَى آخِرِ الْآيَةِ... (٢) {إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا}، وَالْآيَةِ الَّتِي فِي (الْحَشْرِ): {اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ} (٣)
تَصَدَّقَ رَجُلٌ مِنْ دِينَارِهِ، مِنْ دِرْهَمِهِ، مِنْ ثَوْبِهِ، مِنْ صَاعِ بُرِّهِ، مِنْ صَاعِ تَمْرِهِ، -حَتَّى قَالَ:- وَلَوْ بِشِقِّ تَمْرَةٍ
قَالَ: فَجَاءَ رَجُلٌ مِنَ الْأَنْصَارِ بِصُرَّةٍ كَادَتْ كَفُّهُ تَعْجِزُ عَنْهَا، بَلْ قَدْ عَجَزَتْ. -قَالَ:- ثُمَّ تَتَابَعَ النَّاسُ حَتَّى رَأَيْتُ كَوْمَيْنِ مِنْ طَعَامٍ وَثِيَابٍ، حَتَّى رَأَيْتُ وَجْهَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَتَهَلَّلُ كَأَنَّهُ مُذْهَبَةٌ، فَقَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً، فَلَهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ، مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْءٌ، وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّئَةً، كَانَ عَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْءٌ".
رَوَاهُ مُسْلِمٌ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ وَالتِّرْمِذِيُّ بِاخْتِصَارِ الْقِصَّةِ.
قَوْلُهُ: (مُجْتَابِي) هُوَ بِالْجِيمِ السَّاكِنَةِ ثُمَّ تَاءٍ مُثَنَّاةٍ وَبَعْدَ الْأَلِفِ بَاءٌ مُوَحَّدَةٌ
وَ(النِّمَارُ) جَمْعُ نِمْرَةٍ وَهِيَ كِسَاءٌ مِنْ صُوفٍ مُخَطَّطٍ، أَيْ: لَابِسِي النِّمَارِ، قَدْ خَرَقُوهَا فِي رُؤُوسِهِمْ
و(الْجَوْبُ): الْقَطْعُ
وَقَوْلُهُ: (تَمَعَّرَ) هُوَ بِالْعَيْنِ الْمُهْمَلَةِ الْمُشَدَّدَةِ؛ أَيْ: تَغَيَّرَ
وَقَوْلُهُ: (كَأَنَّهُ مُذْهَبَةٌ): ضَبَطَهُ بَعْضُ الْحُفَّاظِ بِدَالٍ مُهْمَلَةٍ وَهَاءٍ مَضْمُومَةٍ وَنُونٍ، وَضَبَطَهُ بَعْضُهُمْ بِذَالٍ مُعْجَمَةٍ وَبِفَتْحِ الْهَاءِ وَبَعْدَهَا بَاءٌ مُوَحَّدَةٌ، وَهُوَ الصَّحِيحُ الْمَشْهُورُ
وَمَعْنَاهُ عَلَى كِلَا التَّقْدِيرَيْنِ: ظُهُورُ الْبِشْرِ فِي وَجْهِهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - حَتَّى اسْتَنَارَ وَأَشْرَقَ مِنَ السُّرُورِ
و(الْمُذْهَبَةُ): صَفِيحَةٌ مُنَقَّشَةٌ بِالذَّهَبِ، أَوْ وَرَقَةٌ مِنَ الْقِرْطَاسِ مُطَلِيَّةٌ بِالذَّهَبِ، يَصِفُ حُسْنَهُ وَتَلَأْلُؤَهُ
[Authentic]
Narrated by Jarir (may Allah be pleased with him):
We were with the Messenger of Allah (peace and blessings be upon him) during the early hours of the day when a group of destitute people arrived. They were wearing tattered cloaks made of wool (nimmar), having torn them at the head (mujtabi), and carrying swords. Most of them, or rather all of them, were from the tribe of Mudar.
The face of the Messenger of Allah (peace and blessings be upon him) changed (in expression) when he saw their state of poverty. He went inside, came out again, and ordered Bilal to call the adhan and iqamah. Then the Prophet led the prayer, and afterward, he gave a sermon:
"O people! Fear your Lord, who created you from a single soul..." (Surah An-Nisa: 1), and he recited until the end of the verse:
"...Indeed, Allah is Ever-Watchful over you."
Then he recited the verse in Surah Al-Hashr:
"Fear Allah, and let every soul consider what it has sent forth for tomorrow..." (Surah Al-Hashr: 18).
The Prophet continued:
"Let a man give charity from his dinar, dirham, clothes, a measure of wheat, or a measure of dates—even if it is only a piece of a date."
An Ansari man came forward with a bundle so heavy that his hand could hardly carry it—he even struggled to lift it. Then the people began donating until I saw two heaps of food and clothes, and I saw the face of the Messenger of Allah (peace and blessings be upon him) glowing with happiness, like a golden plate (muzahhabah).
The Messenger of Allah (peace and blessings be upon him) said:
"Whoever introduces a good practice in Islam will have its reward and the reward of those who act upon it after him, without their rewards decreasing in any way. And whoever introduces a bad practice in Islam will bear its burden and the burden of those who act upon it after him, without their burdens decreasing in any way."
Narrated by Muslim, An-Nasa’i, Ibn Majah, and At-Tirmidhi (with an abbreviated version of the story).
Explanation of Terms:
(مُجْتابي - Mujtabi): Torn or cut cloaks, particularly around the head.
(النِّمار - Nimmar): Plural of nimrah, a striped woolen garment.
(الجوب - Al-Jawb): Tearing or cutting.
(تَمَعَّرَ - Tam'arra): The Prophet’s facial expression changed, indicating discomfort or sorrow.
(مُذْهَبَة - Muzahhabah): His glowing face was compared to a gilded plate or golden sheet, shining with happiness.
Sahih At Targheeb Hadith #62
٦٢ - (٢) [حَسَنٌ صَحِيحٌ]
وَعَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:
**سَأَلَ رَجُلٌ عَلَى عَهْدِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَأَمْسَكَ الْقَوْمُ، ثُمَّ إِنَّ رَجُلًا أَعْطَاهُ؛ فَأَعْطَى الْقَوْمُ، فَقَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ سَنَّ خَيْرًا فَاسْتُنَّ بِهِ، كَانَ لَهُ أَجْرُهُ، وَمِثْلُ أُجُورِ مَنْ تَبِعَهُ، غَيْرَ مُنْتَقَصٍ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ سَنَّ شَرًّا فَاسْتُنَّ بِهِ، كَانَ عَلَيْهِ وِزْرُهُ، وَمِثْلُ أَوْزَارِ مَنْ تَبِعَهُ، غَيْرَ مُنْتَقَصٍ مِنْ أَوْزَارِهِمْ شَيْئًا"**
رَوَاهُ أَحْمَدُ، وَالْحَاكِمُ وَقَالَ: "صَحِيحُ الْإِسْنَادِ"
[Hasan Sahih]
Narrated by Hudhayfah (may Allah be pleased with him):
A man asked for charity during the time of the Messenger of Allah (peace and blessings be upon him), and the people remained silent. Then one man gave him something, and afterward, others followed in giving. The Messenger of Allah (peace and blessings be upon him) said:
"Whoever initiates a good practice and it is followed by others, he will have its reward and the reward of those who follow it, without their rewards being diminished in the least. And whoever initiates an evil practice and it is followed by others, he will bear its burden and the burden of those who follow it, without their burdens being diminished in the least."
Narrated by Ahmad and Al-Hakim, who said: "Its chain of narration is authentic."
Sahih At Targheeb Hadith #63
٦٣ - (٣) [صَحِيحٌ]
وَرَوَاهُ ابْنُ مَاجَهْ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ (١)
[Authentic]
Narrated by Ibn Majah from Abu Hurairah (may Allah be pleased with him).
Sahih At Targheeb Hadith #64
٦٤ - (٤) [صَحِيحٌ]
وَعَنْ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"لَيْسَ مِنْ نَفْسٍ تُقْتَلُ ظُلْمًا إِلَّا كَانَ عَلَى ابْنِ آدَمَ الْأَوَّلِ كِفْلٌ (٢) مِنْ دَمِهَا، لِأَنَّهُ أَوَّلُ مَنْ سَنَّ الْقَتْلَ"
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ وَالتِّرْمِذِيُّ
Authentic]
Narrated by Ibn Mas'ud (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said:
"No soul is unjustly killed except that the first son of Adam (Qabil) will bear a share of its blood, because he was the first to initiate the practice of murder."
Narrated by Al-Bukhari, Muslim, and At-Tirmidhi
Sahih At Targheeb Hadith #65
٦٥ - (٥) [حَسَنٌ صَحِيحٌ]
وَعَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"مَنْ سَنَّ سُنَّةً حَسَنَةً فَلَهُ أَجْرُهَا مَا عُمِلَ بِهَا فِي حَيَاتِهِ، وَبَعْدَ مَمَاتِهِ حَتَّى تُتْرَكَ، وَمَنْ سَنَّ سُنَّةً سَيِّئَةً فَعَلَيْهِ إِثْمُهَا حَتَّى تُتْرَكَ، وَمَنْ مَاتَ مُرَابِطًا جَرَى عَلَيْهِ عَمَلُ الْمُرَابِطِ حَتَّى يُبْعَثَ يَوْمَ الْقِيَامَةِ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الْكَبِيرِ" بِإِسْنَادٍ لَا بَأْسَ بِهِ
[Hasan Sahih]
Narrated by Wathila ibn Al-Asqa’ (may Allah be pleased with him), from the Prophet (peace and blessings be upon him):
"Whoever initiates a good practice will have its reward as long as it is acted upon during his life and after his death until it is abandoned. And whoever initiates an evil practice will bear its sin as long as it is followed until it is abandoned. And whoever dies while stationed in the path of Allah (as a murabit), the reward of the murabit will continue to flow for him until the Day of Resurrection."
Narrated by At-Tabarani in Al-Kabir with a chain of narration that is acceptable (la ba’sa bihi).
Sahih At Targheeb Hadith #66
٦٦ - (٦) [حَسَنٌ لِغَيْرِهِ]
عَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُمَا؛ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"إِنَّ هَذَا الْخَيْرَ خَزَائِنُ، وَلِتِلْكَ الْخَزَائِنِ مَفَاتِيحُ، فَطُوبَى لِعَبْدٍ جَعَلَهُ اللَّهُ عَزَّ وَجَلَّ مِفْتَاحًا لِلْخَيْرِ، مُغْلَاقًا لِلشَّرِّ، وَوَيْلٌ لِعَبْدٍ جَعَلَهُ اللَّهُ مِفْتَاحًا لِلشَّرِّ، مُغْلَاقًا لِلْخَيْرِ". (١)
رَوَاهُ ابْنُ مَاجَهْ - وَاللَّفْظُ لَهُ -، وَابْنُ أَبِي عَاصِمٍ، وَفِي سَنَدِهِ لِينٌ، وَهُوَ فِي "التِّرْمِذِيِّ" بِقِصَّةٍ (٢)
[Hasan due to supporting evidence]
Narrated by Sahl ibn Sa’d (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said:
"Indeed, this goodness is like treasures, and these treasures have keys. Glad tidings to the servant whom Allah makes a key to goodness and a lock to evil. And woe to the servant whom Allah makes a key to evil and a lock to goodness."
Narrated by Ibn Majah (this wording) and Ibn Abi Asim. There is some weakness in the chain, but it is also found in At-Tirmidhi with a related story.
Chapter 3: The Book of Knowledge
Sahih At Targheeb Hadith #67
٦٧ - (١) [صَحِيحٌ]
عَنْ مُعَاوِيَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ". (١)
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ وَابْنُ مَاجَهْ. (٢)
[حَسَنٌ لِغَيْرِهِ]
وَرَوَاهُ الطَّبَرَانِيُّ فِي "الْكَبِيرِ"، وَلَفْظُهُ:
سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"يَا أَيُّهَا النَّاسُ! إِنَّمَا الْعِلْمُ بِالتَّعَلُّمِ، وَالْفِقْهُ بِالتَّفَقُّهِ، وَمَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَ {إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ} "
وَفِي إِسْنَادِهِ رَاوٍ لَمْ يُسَمَّ. (٣)
(1) [Authentic]
Narrated by Mu’awiyah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"If Allah intends good for someone, He grants them understanding of the religion."
Narrated by Al-Bukhari, Muslim, and Ibn Majah.
[Hasan due to supporting evidence]
Narrated by At-Tabarani in Al-Kabir with the following wording:
I heard the Messenger of Allah (peace and blessings be upon him) say:
"O people! Knowledge is acquired through learning, and understanding is gained through seeking understanding. If Allah intends good for someone, He grants them understanding of the religion. And {Only those fear Allah, from among His servants, who have knowledge} [Surah Fatir: 28]."
In its chain of narration, there is an unnamed narrator.
Sahih At Targheeb Hadith #68
٦٨ - (٢) [صَحِيحٌ لِغَيْرِهِ]
عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"فَضْلُ الْعِلْمِ خَيْرٌ مِنْ فَضْلِ الْعِبَادَةِ، وَخَيْرُ دِينِكُمُ الْوَرَعُ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الْأَوْسَطِ" وَالْبَزَّارُ بِإِسْنَادٍ حَسَنٍ
[فَصْلٌ]
(1) [Authentic]
Narrated by Mu’awiyah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"If Allah intends good for someone, He grants them understanding of the religion."
Narrated by Al-Bukhari, Muslim, and Ibn Majah.
[Hasan due to supporting evidence]
Narrated by At-Tabarani in Al-Kabir, with the following wording:
I heard the Messenger of Allah (peace and blessings be upon him) say:
"O people! Knowledge is acquired through learning, and understanding is gained through seeking understanding. If Allah intends good for someone, He grants them understanding of the religion. And {Only those fear Allah, from among His servants, who have knowledge} [Surah Fatir: 28]."
In its chain of narration, there is an unnamed narrator.
Sahih At Targheeb Hadith #69
٦٩ - (٣) [صَحِيحٌ]
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ نَفَّسَ (١) عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ (٢) الدُّنْيَا، نَفَّسَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ، وَمَنْ سَتَرَ مُسْلِمًا (٣) سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ، وَمَنْ يَسَّرَ عَلَى مُعْسِرٍ (٤) يَسَّرَ اللَّهُ عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ، وَاللَّهُ فِي عَوْنِ الْعَبْدِ (٥) مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ، وَمَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ (٦) فِيهِ عِلْمًا، سَهَّلَ اللَّهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ، وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللَّهِ يَتْلُونَ كِتَابَ اللَّهِ، وَيَتَدَارَسُونَهُ (١) بَيْنَهُمْ، إِلَّا حَفَّتْهُمُ الْمَلَائِكَةُ، وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ (٢)، وَغَشِيَتْهُمُ الرَّحْمَةُ، وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ، وَمَنْ بَطَّأَ (٣) بِهِ عَمَلُهُ، لَمْ يُسْرِعْ بِهِ نَسَبُهُ"
رَوَاهُ مُسْلِمٌ وَأَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَهْ وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالْحَاكِمُ، وَقَالَ: "صَحِيحٌ عَلَى شَرْطِهِمَا". (٤)
(3) [Authentic]
Narrated by Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Whoever relieves a believer of a distress from the distresses (kurbah) of this world, Allah will relieve a distress from the distresses of the Day of Resurrection for him. Whoever covers the faults of a Muslim, Allah will cover his faults in this world and the Hereafter. Whoever makes things easy for one in difficulty (mu'sir), Allah will make things easy for him in this world and the Hereafter. Allah is in the aid of His servant as long as the servant is in the aid of his brother. Whoever treads a path seeking knowledge, Allah will make a path to Paradise easy for him. No group of people gathers in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that the angels surround them, tranquility descends upon them, mercy envelops them, and Allah mentions them to those in His presence. And whoever is slowed down by his deeds will not be hastened forward by his lineage."
Narrated by Muslim, Abu Dawood, At-Tirmidhi, An-Nasa’i, Ibn Majah, Ibn Hibban in Sahih, and Al-Hakim, who said:
"Authentic according to the criteria of Al-Bukhari and Muslim."
Sahih At Targheeb Hadith #70
٧٠ - (٤) [حَسَنٌ لِغَيْرِهِ]
عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا، سَهَّلَ اللَّهُ لَهُ طَرِيقًا إِلَى الْجَنَّةِ، وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضًى بِمَا يَصْنَعُ، وَإِنَّ الْعَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ، حَتَّى الْحِيتَانُ (٥) فِي الْمَاءِ، وَفَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ الْكَوَاكِبِ، وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ، إِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلَا دِرْهَمًا، إِنَّمَا وَرَّثُوا الْعِلْمَ، فَمَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِرٍ (٦)".
رَوَاهُ أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَابْنُ مَاجَهْ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالْبَيْهَقِيُّ، وَقَالَ التِّرْمِذِيُّ:
"لَا يُعْرَفُ إِلَّا مِنْ حَدِيثِ عَاصِمِ بْنِ رَجَاءَ بْنِ حَيْوَةَ، وَلَيْسَ إِسْنَادُهُ عِنْدِي بِمُتَّصِلٍ، وَإِنَّمَا يُرْوَى عَنْ عَاصِمِ بْنِ رَجَاءَ بْنِ حَيْوَةَ عَنْ دَاوُدَ بْنِ جَمِيلٍ عَنْ كَثِيرِ بْنِ قَيْسٍ عَنْ أَبِي الدَّرْدَاءِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَهَذَا أَصَحُّ"
قَالَ الْمُمْلِي رَحِمَهُ اللَّهُ:
"وَمِنْ هَذِهِ الطَّرِيقِ رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَهْ وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالْبَيْهَقِيُّ فِي "الشُّعَبِ" وَغَيْرِهَا. وَقَدْ رُوِيَ عَنْ الْأَوْزَاعِيِّ عَنْ كَثِيرِ بْنِ قَيْسٍ عَنْ يَزِيدَ بْنِ سَمُرَةَ عَنْهُ، وَعَنِ الْأَوْزَاعِيِّ عَنْ عَبْدِ السَّلَامِ بْنِ سَلِيمٍ عَنْ يَزِيدَ بْنِ سَمُرَةَ عَنْ كَثِيرِ بْنِ قَيْسٍ عَنْهُ. قَالَ الْبُخَارِيُّ: "وَهَذَا أَصَحُّ". وَرُوِيَ غَيْرُ ذَلِكَ، وَقَدِ اخْتُلِفَ فِي هَذَا الْحَدِيثِ اخْتِلَافًا كَثِيرًا، ذَكَرْتُ بَعْضَهُ فِي "مُخْتَصَرِ السُّنَنِ" (١)، وَبَسَطْتُهُ فِي غَيْرِهِ، وَاللَّهُ أَعْلَمُ"
(4) [Hasan due to supporting evidence]
Narrated by Abu Darda’ (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"Whoever treads a path seeking knowledge, Allah will make a path to Paradise easy for him. Indeed, the angels lower their wings in approval of the seeker of knowledge. The inhabitants of the heavens and the earth, even the fish in the water, seek forgiveness for the scholar. The superiority of the scholar over the worshipper is like the superiority of the moon over all the stars. Indeed, the scholars are the heirs of the prophets. The prophets did not leave behind dinars or dirhams; rather, they left behind knowledge. Whoever acquires it has taken an abundant share."
Narrated by Abu Dawood, At-Tirmidhi, Ibn Majah, Ibn Hibban in his Sahih, and Al-Bayhaqi. At-Tirmidhi said:
"This is only known from the narration of ‘Asim ibn Raja ibn Haywah, and its chain of transmission is not connected in my view. It is narrated from ‘Asim ibn Raja ibn Haywah from Dawood ibn Jamil from Katheer ibn Qais from Abu Darda’ from the Prophet (peace be upon him). This is the most authentic version."
Commentary by Al-Mumli (may Allah have mercy on him):
This chain is the one recorded by Abu Dawood, Ibn Majah, Ibn Hibban in Sahih, and Al-Bayhaqi in Shu’ab al-Iman and other works. It has also been narrated through Al-Awza’i from Katheer ibn Qais from Yazid ibn Samra, and through Al-Awza’i from Abdul Salam ibn Sulaym from Yazid ibn Samra from Katheer ibn Qais. Al-Bukhari said:
"This version is the most authentic."
There has been much scholarly discussion about this hadith and its variations. Some of this has been summarized in Mukhtasar al-Sunan and elaborated upon in other works. Allah knows best.
Sahih At Targheeb Hadith #71
٧١ - (٥) [حَسَنٌ]
وَعَنْ صَفْوَانَ بْنِ عَسَّالٍ الْمُرَادِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:
أتيتُ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَهُوَ فِي الْمَسْجِدِ مُتَّكِئٌ عَلَى بُرْدٍ لَهُ أَحْمَرَ، فَقُلْتُ لَهُ: يَا رَسُولَ اللَّهِ! إِنِّي جِئْتُ أَطْلُبُ الْعِلْمَ. فَقَالَ:
"مَرْحَبًا بِطَالِبِ الْعِلْمِ، إِنَّ طَالِبَ الْعِلْمِ تَحُفُّهُ الْمَلَائِكَةُ [وَتَظُلُّهُ] (٢) بِأَجْنِحَتِهَا، ثُمَّ يَرْكَبُ بَعْضُهُمْ بَعْضًا حَتَّى يَبْلُغُوا السَّمَاءَ الدُّنْيَا مِنْ مَحَبَّتِهِمْ لِمَا يَطْلُبُ"
رَوَاهُ أَحْمَدُ وَالطَّبَرَانِيُّ بِإِسْنَادٍ جَيِّدٍ، وَاللَّفْظُ لَهُ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالْحَاكِمُ، وَقَالَ: "صَحِيحُ الإِسْنَادِ"، وَرَوَى ابْنُ مَاجَهْ نَحْوَهُ بِاخْتِصَارٍ، وَيَأْتِي لَفْظُهُ إِنْ شَاءَ اللَّهُ تَعَالَى. [٢ - بَاب/ الْحَدِيثُ الثَّانِي]
(5) [Hasan]
Narrated by Safwan ibn Assal al-Muradi (may Allah be pleased with him):
I came to the Prophet (peace and blessings be upon him) while he was in the mosque, reclining on a red cloak. I said to him, "O Messenger of Allah! I have come to seek knowledge." He said:
"Welcome, seeker of knowledge! Indeed, the seeker of knowledge is surrounded by angels, who lower their wings around him, and they climb upon one another until they reach the lowest heaven, out of love for what he is seeking."
Narrated by Ahmad and At-Tabarani with a good chain of narration (the above is At-Tabarani’s wording), and also by Ibn Hibban in Sahih, and Al-Hakim, who said:
"It has a sound chain of narration."
Ibn Majah also narrated a similar version in abbreviated form, and its wording will appear later, insha'Allah.
Sahih At Targheeb Hadith #72
٧٢ - (٦) [صَحِيحٌ]
وَرُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ... " (١)
رَوَاهُ ابْنُ مَاجَهْ وَغَيْرُهُ
(6) [Authentic]
Narrated by Anas ibn Malik (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Seeking knowledge is an obligation upon every Muslim..."
Narrated by Ibn Majah and others.
Sahih At Targheeb Hadith #73
٧٣ - (٧) [حَسَنٌ لِغَيْرِهِ]
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"سَبْعٌ يَجْرِي لِلْعَبْدِ أَجْرُهُنَّ وَهُوَ فِي قَبْرِهِ بَعْدَ مَوْتِهِ: مَنْ عَلَّمَ عِلْمًا، أَوْ كَرَى (٢) نَهْرًا، أَوْ حَفَرَ بِئْرًا، أَوْ غَرَسَ نَخْلًا، أَوْ بَنَى مَسْجِدًا، أَوْ وَرَّثَ مُصْحَفًا، أَوْ تَرَكَ وَلَدًا يَسْتَغْفِرُ لَهُ بَعْدَ مَوْتِهِ"
رَوَاهُ الْبَزَّارُ، وَأَبُو نُعَيْمٍ فِي "الْحِلْيَةِ"، وَقَالَ:
"هَذَا حَدِيثٌ غَرِيبٌ مِنْ حَدِيثِ قَتَادَةَ، تَفَرَّدَ بِهِ أَبُو نُعَيْمٍ عَنِ الْعَرْزَمِيِّ"
وَرَوَاهُ الْبَيْهَقِيُّ ثُمَّ قَالَ:
"مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ الْعَرْزَمِيُّ ضَعِيفٌ، غَيْرَ أَنَّهُ قَدْ تَقَدَّمَهُ مَا يَشْهَدُ لِبَعْضِهِ وَهُمَا -يَعْنِي هَذَا الْحَدِيثَ، وَالْحَدِيثَ الَّذِي ذَكَرَهُ قَبْلَهُ (٣)- لَا يُخَالِفَانِ الْحَدِيثَ الصَّحِيحَ، فَقَدْ قَالَ فِيهِ:
"إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ"، وَهُوَ يَجْمَعُ مَا جَاءَ بِهِ مِنَ الزِّيَادَةِ (٤)" انْتَهَى
(7) [Hasan due to supporting evidence]
Narrated by Anas (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"There are seven deeds whose rewards continue for a person while they are in their grave after their death: one who teaches knowledge, or digs a river, or digs a well, or plants a date palm tree, or builds a mosque, or bequeaths a copy of the Qur'an, or leaves behind a righteous child who prays for them after their death."
Narrated by Al-Bazzar and Abu Nu‘aym in Hilyat al-Awliya. Abu Nu‘aym said:
"This is a unique narration (gharib) from Qatadah, uniquely narrated by Abu Nu‘aym from Al-Arzami."
It was also narrated by Al-Bayhaqi, who commented:
"Muhammad ibn ‘Ubayd Allah Al-Arzami is weak. However, other narrations support parts of this hadith, and they do not contradict authentic narrations. For example, the phrase 'except for continuous charity' encompasses the additions found in this hadith."
(Al-Hafiz ‘Abd al-‘Azim):
This hadith was also narrated by Ibn Majah and Ibn Khuzaymah in his Sahih with a similar wording from Abu Hurayrah (may Allah be pleased with him), and it will be mentioned soon in this chapter, insha'Allah.
Sahih At Targheeb Hadith #74
٧٤ - (٨) [حَسَنٌ]
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"الدُّنْيَا مَلْعُونَةٌ، مَلْعُونٌ مَا فِيهَا؛ إِلَّا ذِكْرَ اللَّهِ وَمَا وَالَاهُ، وَعَالِمًا وَمُتَعَلِّمًا" (١)
رَوَاهُ التِّرْمِذِيُّ وَابْنُ مَاجَهْ وَالْبَيْهَقِيُّ، وَقَالَ التِّرْمِذِيُّ: "حَدِيثٌ حَسَنٌ"
(8) [Hasan]
Narrated by Abu Hurayrah (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"The world is cursed, and everything in it is cursed, except for the remembrance of Allah, what aligns with it, the scholar, and the seeker of knowledge."
Narrated by At-Tirmidhi, Ibn Majah, and Al-Bayhaqi. At-Tirmidhi commented:
"This is a Hasan (good) hadith."
Sahih At Targheeb Hadith #75
٧٥ - (٩) [صَحِيحٌ]
وَعَنْ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ؛ رَجُلٌ آتَاهُ اللَّهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللَّهُ الْحِكْمَةَ، فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا"
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ
(الحَسَدُ) يُطْلَقُ وَيُرَادُ بِهِ تَمَنِّي زَوَالِ النِّعْمَةِ عَنِ الْمَحْسُودِ، وَهَذَا حَرَامٌ، وَيُطْلَقُ وَيُرَادُ بِهِ الغِبْطَةُ، وَهُوَ تَمَنِّي مِثْلِ مَا لَهُ، وَهَذَا لَا بَأْسَ بِهِ، وَهُوَ الْمُرَادُ هُنَا
(9) [Sahih]
Narrated by Ibn Mas'ud (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"There is no envy except in two cases: a man whom Allah has given wealth, which he spends in the path of truth, and a man whom Allah has given wisdom, by which he judges and teaches."
Narrated by Al-Bukhari and Muslim.
Explanation:
(Hasad) can mean wishing for the removal of a blessing from the one envied, which is forbidden. It can also mean ghibtah, wishing for a similar blessing without desiring its removal from others, which is permissible and intended here.
Sahih At Targheeb Hadith #76
٧٦ - (١٠) [صَحِيحٌ]
وَعَنْ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّ مَثَلَ مَا بَعَثَنِي اللَّهُ بِهِ مِنَ الْهُدَى وَالْعِلْمِ، كَمَثَلِ غَيْثٍ أَصَابَ أَرْضًا، فَكَانَتْ مِنْهَا طَائِفَةٌ طَيِّبَةٌ قَبِلَتِ الْمَاءَ، وَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ، وَكَانَ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ فَنَفَعَ اللَّهُ بِهَا النَّاسَ، فَشَرِبُوا مِنْهَا وَسَقَوْا وَزَرَعُوا، وَأَصَابَ طَائِفَةً أُخْرَى مِنْهَا، إِنَّمَا هِيَ قِيعَانٌ، لَا تُمسِكُ مَاءً، وَلَا تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ تَعَالَى، وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ فَعَلِمَ وَعَلَّمَ؛ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا، وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ"
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ
Narrated by Abu Musa (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"The example of what Allah has sent me with, of guidance and knowledge, is like the example of rain that falls on the earth. A part of it was good soil, which absorbed the water and brought forth grass and vegetation in abundance. Another part was hard ground that retained the water, so Allah made it beneficial for people, and they drank from it, watered their animals, and used it for irrigation. Another portion was barren land, which neither retained the water nor produced vegetation. This is the example of one who understands the religion of Allah and benefits from what Allah sent me with, learning and teaching it, and the example of one who does not pay attention to it and does not accept the guidance of Allah with which I have been sent."
Narrated by Al-Bukhari and Muslim.
Explanation:
Good Soil: Represents people who internalize knowledge and spread it by both action and teaching.
Hard Ground: Symbolizes those who preserve knowledge and share it, though they may not act upon it fully themselves.
Barren Land: Refers to those who neither accept nor benefit from knowledge or guidance.
This hadith emphasizes the varying responses to knowledge and guidance and highlights the virtues of learning, teaching, and acting upon the truth.
Sahih At Targheeb Hadith #77
٧٧ - (١١) [حَسَنٌ]
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّ مِمَّا يَلْحَقُ الْمُؤْمِنَ مِنْ عَمَلِهِ وَحَسَنَاتِهِ بَعْدَ مَوْتِهِ: عِلْمًا عَلَّمَهُ وَنَشَرَهُ، وَوَلَدًا صَالِحًا تَرَكَهُ، أَوْ مُصْحَفًا وَرَّثَهُ، أَوْ مَسْجِدًا بَنَاهُ، أَوْ بَيْتًا لِابْنِ السَّبِيلِ بَنَاهُ، أَوْ نَهْرًا أَجْرَاهُ، أَوْ صَدَقَةً أَخْرَجَهَا مِنْ مَالِهِ فِي صِحَّتِهِ وَحَيَاتِهِ، تَلْحَقُهُ مِنْ بَعْدِ مَوْتِهِ"
رَوَاهُ ابْنُ مَاجَهْ بِإِسْنَادٍ حَسَنٍ، وَالْبَيْهَقِيُّ، وَرَوَاهُ ابْنُ خُزَيْمَةَ فِي "صَحِيحِهِ" مِثْلَهُ؛ إِلَّا أَنَّهُ قَالَ: "أَوْ نَهْرًا كَرَاهُ"، وَقَالَ: "يَعْنِي حَفَرَهُ"، وَلَمْ يَذْكُرِ الْمُصْحَفَ
(11) [حَسَنٌ]
Narrated by Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Indeed, among the deeds and good actions that benefit a believer after their death are: knowledge they taught and spread, a righteous child they left behind, a Qur'an they passed on, a mosque they built, a house constructed for travelers, a river they caused to flow, or a charity they gave from their wealth during their life and health. These deeds continue to benefit them after their death."
Narrators: Ibn Majah with a Hasan chain, and Al-Bayhaqi.
Variation: Ibn Khuzaymah in his Sahih narrated a similar version, substituting "or a river they dug" and explained it as "caused to flow," but did not mention the Qur'an.
Sahih At Targheeb Hadith #78
٧٨ - (١٢) [صَحِيحٌ]
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ"
رَوَاهُ مُسْلِمٌ وَغَيْرُهُ
(12) [Authentic]
On the authority of Abu Hurairah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings be upon him) said:
"When a son of Adam dies, his deeds come to an end except for three things: a continuing charity, beneficial knowledge, or a righteous child who prays for him."
Narrated by Muslim and others.
Explanation:
Continuing charity (Sadaqah Jariyah): Refers to acts of ongoing charity, such as building mosques, digging wells, or any project that benefits people continuously.
Beneficial knowledge: Includes teaching people useful knowledge, writing books, or sharing beneficial information that continues to help others.
Righteous child who prays for him: Refers to children who are raised with good morals and continue to pray and seek forgiveness for their deceased parent.
This Hadith emphasizes the importance of leaving a lasting legacy through good deeds and righteous actions that benefit others even after one’s death.
Sahih At Targheeb Hadith #79
٧٩ - (١٣) [صَحِيحٌ]
وَعَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"خَيْرُ مَا يُخَلِّفُ الرَّجُلُ مِنْ بَعْدِهِ ثَلَاثٌ: وَلَدٌ صَالِحٌ يَدْعُو لَهُ، وَصَدَقَةٌ تَجْرِي يَبْلُغُهُ أَجْرُهَا، وَعِلْمٌ يُعْمَلُ بِهِ مِنْ بَعْدِهِ"
رَوَاهُ ابْنُ مَاجَهْ بِإِسْنَادٍ صَحِيحٍ
(13) [Authentic]
On the authority of Abu Qatadah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings be upon him) said:
"The best things a person leaves behind after his death are three: a righteous child who prays for him, a continuing charity whose reward reaches him, and knowledge that is acted upon after him."
Narrated by Ibn Majah with an authentic chain of transmission.
Explanation:
Righteous child who prays for him: A child raised upon good values, whose prayers and supplications for the parent continue to benefit them after death.
Continuing charity (Sadaqah Jariyah): Acts of charity that provide ongoing benefits to people, such as building schools, mosques, or wells.
Knowledge that is acted upon: Includes teaching, writing, or sharing beneficial knowledge that others apply in their lives.
This Hadith underlines the significance of leaving behind deeds and legacies that continue to benefit one’s account in the Hereafter.
Sahih At Targheeb Hadith #80
٨٠ - (١٤) [حَسَنٌ لِغَيْرِهِ]
وَعَنْ سَهْلِ بْنِ مُعَاذِ بْنِ أَنَسٍ عَنْ أَبِيهِ رَضِيَ اللَّهُ عَنْهُم؛ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"مَنْ عَلَّمَ عِلْمًا؛ فَلَهُ أَجْرُ مَنْ عَمِلَ بِهِ، لَا يَنْقُصُ مِنْ أَجْرِ الْعَامِلِ شَيْءٌ"
رَوَاهُ ابْنُ مَاجَهْ. (١) وَسَهْلٌ يَأْتِي الْكَلَامُ عَلَيْهِ (٢)
(14) [Good (Hasan) due to supporting evidence]
On the authority of Sahl ibn Mu’adh ibn Anas, from his father (may Allah be pleased with them):
The Prophet (peace and blessings be upon him) said:
"Whoever teaches knowledge will receive the reward of those who act upon it, without that diminishing anything from the reward of the one who acts upon it."
Narrated by Ibn Majah.
Explanation:
Reward of teaching knowledge: This Hadith emphasizes the immense virtue of spreading beneficial knowledge. When others benefit from the knowledge taught and act upon it, the teacher earns a share of the reward, without reducing the reward of the one implementing the knowledge.
Continuous reward: Teaching beneficial knowledge is considered an ongoing charity (Sadaqah Jariyah), as its benefits may persist long after the teacher has passed away.
This Hadith encourages Muslims to seek, share, and teach beneficial knowledge, as it has a lasting impact on both the teacher and the learner.
Sahih At Targheeb Hadith #81
٨١ - (١٥) [حَسَنٌ لِغَيْرِهِ]
وَعَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ:
ذُكِرَ لِرَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - رَجُلَانِ: أَحَدُهُمَا عَابِدٌ، وَالْآخَرُ عَالِمٌ، فَقَالَ عَلَيْهِ أَفْضَلُ الصَّلَاةِ وَالسَّلَامِ:
"فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ، كَفَضْلِي عَلَى أَدْنَاكُمْ"
ثُمَّ قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِنَّ اللَّهَ وَمَلَائِكَتَهُ وَأَهْلَ السَّمَاوَاتِ وَالْأَرْضِ - حَتَّى النَّمْلَةَ فِي جُحْرِهَا، وَحَتَّى الْحُوتَ - لَيُصَلُّونَ عَلَى مُعَلِّمِي النَّاسِ الْخَيْرَ"
رَوَاهُ التِّرْمِذِيُّ، وَقَالَ: "حَدِيثٌ حَسَنٌ صَحِيحٌ"
(15) [Good (Hasan) due to supporting evidence]
On the authority of Abu Umamah Al-Bahili (may Allah be pleased with him):
Two men were mentioned to the Messenger of Allah (peace and blessings be upon him): one of them was a worshiper, and the other a scholar. The Prophet (peace and blessings be upon him) said:
"The superiority of the scholar over the worshiper is like my superiority over the least of you."
Then the Messenger of Allah (peace and blessings be upon him) said:
"Indeed, Allah, His angels, the inhabitants of the heavens and the earth—even the ant in its hole and the fish—pray for the one who teaches people goodness."
Narrated by Tirmidhi, who said: "This is a Hasan Sahih Hadith."
Key Takeaways:
The virtue of scholars: This Hadith highlights the immense status of those who possess and teach knowledge. The scholar is likened to being vastly superior to the worshiper, reflecting the importance of spreading and benefiting others with knowledge.
The universal impact of knowledge: The mention of angels, creatures of the earth, and even ants and fish signifies the far-reaching benefits of teaching beneficial knowledge, which impacts the universe in seen and unseen ways.
The prayers for the teacher: Allah and His creations supplicate for those who spread goodness, emphasizing how valued and noble this act is in Islam.
This Hadith strongly motivates Muslims to seek knowledge, teach it, and prioritize learning over personal worship alone.
Sahih At Targheeb Hadith #82
٨٢ - (١٦) [صَحِيحٌ لِغَيْرِهِ]
وَرَوَاهُ الْبَزَّارُ مِنْ حَدِيثِ عَائِشَةَ مُخْتَصَرًا قَالَ:
"مُعَلِّمُ الْخَيْرِ يَسْتَغْفِرُ لَهُ كُلُّ شَيْءٍ، حَتَّى الْحِيتَانُ فِي الْبَحْرِ"
(16) [Authentic due to supporting evidence (Sahih li Ghayrihi)]
Narrated by Al-Bazzar from Aisha (may Allah be pleased with her) in a concise version:
"The teacher of goodness is sought forgiveness for by everything, even the fish in the sea."
Key Takeaways:
The teacher's elevated status: This Hadith emphasizes the noble position of those who teach beneficial knowledge, as their efforts bring widespread benefit to creation.
Universal appreciation: The mention of all things, including fish in the sea, praying for the teacher reflects the interconnectedness of creation and the far-reaching impact of imparting goodness and knowledge.
Motivation to teach: Muslims are encouraged to spread beneficial knowledge, as doing so earns continuous prayers and forgiveness from both earthly and heavenly beings.
This Hadith underscores the virtue of teaching goodness and the immense rewards awaiting those who dedicate themselves to spreading beneficial knowledge in society.
Sahih At Targheeb Hadith #83
٨٣ - (١٧) [حَسَنٌ مَوْقُوفٌ]
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ:
أنَّهُ مَرَّ بِسُوقِ الْمَدِينَةِ فَوَقَفَ عَلَيْهَا فَقَالَ: يَا أَهْلَ السُّوقِ! مَا أَعْجَزَكُمْ! قَالُوا: وَمَا ذَاكَ يَا أَبَا هُرَيْرَةَ؟ قَالَ: ذَاكَ مِيرَاثُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يُقْسَمُ، وَأَنْتُمْ هَا هُنَا؛ أَلَا تَذْهَبُونَ فَتَأْخُذُونَ نَصِيبَكُمْ مِنْهُ؟ قَالُوا: وَأَيْنَ هُوَ؟ قَالَ: فِي الْمَسْجِدِ، فَخَرَجُوا سِرَاعًا، وَوَقَفَ أَبُو هُرَيْرَةَ لَهُمْ حَتَّى رَجَعُوا، فَقَالَ لَهُمْ: مَا لَكُمْ؟ فَقَالُوا: يَا أَبَا هُرَيْرَةَ! قَدْ أَتَيْنَا الْمَسْجِدَ فَدَخَلْنَا فِيهِ، فَلَمْ نَرَ فِيهِ شَيْئًا يُقْسَمُ! فَقَالَ لَهُمْ أَبُو هُرَيْرَةَ: وَمَا رَأَيْتُمْ فِي الْمَسْجِدِ أَحَدًا؟ قَالُوا: بَلَى؛ رَأَيْنَا قَوْمًا يُصَلُّونَ، وَقَوْمًا يَقْرَؤُونَ الْقُرْآنَ، وَقَوْمًا يَتَذَاكَرُونَ الْحَلَالَ وَالْحَرَامَ، فَقَالَ لَهُمْ أَبُو هُرَيْرَةَ: وَيْحَكُمْ! فَذَاكَ مِيرَاثُ مُحَمَّدٍ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -
رَوَاهُ الطَّبَرَانِيُّ فِي "الْأَوْسَطِ" بِإِسْنَادٍ حَسَنٍ. (١)
٢ - (التَّرْغِيبُ فِي الرِّحْلَةِ فِي طَلَبِ الْعِلْمِ)
(17) [Good (Hasan) but Attributed to a Companion (Mawquf)]
Narrated by Abu Huraira (may Allah be pleased with him):
He passed by the market of Madinah, stopped there, and said:
"O people of the market! How incapable you are!"
They asked, "What do you mean, O Abu Huraira?"
He said, "The inheritance of the Messenger of Allah (peace and blessings be upon him) is being distributed, and you are here! Will you not go and take your share of it?"
They asked, "And where is it?"
He replied, "In the mosque."
So they rushed out quickly, and Abu Huraira stood waiting for them until they returned. He then asked, "What happened to you?"
They replied, "O Abu Huraira! We went to the mosque, entered it, but did not see anything being distributed!"
He asked, "What did you see in the mosque?"
They replied, "We saw people praying, others reciting the Qur'an, and others discussing what is lawful and unlawful."
Abu Huraira then said, "Woe to you! That is the inheritance of Muhammad (peace and blessings be upon him)."
Narrated by Al-Tabarani in "Al-Awsat" with a good (Hasan) chain of narration.
Key Points:
The Prophet's Inheritance: The Hadith beautifully explains that the true legacy of the Prophet Muhammad (peace be upon him) lies in knowledge—prayer, Qur'an, and understanding Islamic rulings—not in material wealth.
Encouragement for Seeking Knowledge: Abu Huraira highlights the value of pursuing religious knowledge as the true inheritance of the Prophet, urging people to engage in such noble pursuits.
Definition of Inheritance: The companions understood that knowledge and spirituality, as practiced in the mosque, are the treasures left by the Prophet (peace be upon him).
This narration encourages believers to prioritize acquiring knowledge and participating in acts of worship, as they represent the enduring legacy of the Prophet Muhammad (peace be upon him).
Sahih At Targheeb Hadith #84
٨٤ - (١) [صَحِيحٌ]
عَنْ أَبِي هُرَيْرَةَ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"… وَمَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا، سَهَّلَ اللَّهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ"
رَوَاهُ مُسْلِمٌ وَغَيْرُهُ. وَتَقَدَّمَ بِتَمَامِهِ فِي الْبَابِ قَبْلَهُ [الْحَدِيثُ الثَّالِثُ]
(1) [Authentic - Sahih]
Narrated by Abu Huraira (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"…And whoever treads a path seeking knowledge, Allah makes the path to Paradise easy for him through it."
Reported by Muslim and others.
This hadith was previously mentioned in its entirety in the preceding section [Hadith 3].
Key Insights:
Seeking Knowledge: The act of pursuing knowledge is highlighted as a noble endeavor that not only benefits the individual in this world but also facilitates their journey toward eternal success in the Hereafter.
Path to Paradise: The hadith assures that the sincere pursuit of beneficial knowledge is a means to attaining Allah's pleasure and Paradise.
Encouragement for Lifelong Learning: This hadith motivates Muslims to continuously seek religious and beneficial worldly knowledge, as it strengthens their connection to Allah and enhances their understanding of His religion.
This narration serves as a reminder of the immense reward and divine support granted to those who sincerely seek knowledge.
(1) [Authentic - Sahih]
Narrated by Abu Huraira (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"…And whoever treads a path seeking knowledge, Allah makes the path to Paradise easy for him through it."
Reported by Muslim and others.
This hadith was previously mentioned in its entirety in the preceding section [Hadith 3].
Key Insights:
Seeking Knowledge: The act of pursuing knowledge is highlighted as a noble endeavor that not only benefits the individual in this world but also facilitates their journey toward eternal success in the Hereafter.
Path to Paradise: The hadith assures that the sincere pursuit of beneficial knowledge is a means to attaining Allah's pleasure and Paradise.
Encouragement for Lifelong Learning: This hadith motivates Muslims to continuously seek religious and beneficial worldly knowledge, as it strengthens their connection to Allah and enhances their understanding of His religion.
This narration serves as a reminder of the immense reward and divine support granted to those who sincerely seek knowledge.
Sahih At Targheeb Hadith #85
٨٥ - (٢) [صَحِيحٌ]
وَعَنْ زِرِّ بْنِ حُبَيْشٍ قَالَ:
أَتَيْتُ صَفْوَانَ بْنَ عَسَّالٍ الْمُرَادِيَّ رَضِيَ اللَّهُ عَنْهُ، فَقَالَ: مَا جَاءَ بِكَ؟ قُلْتُ: أَنْبُطُ الْعِلْمَ. قَالَ: فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"مَا مِنْ خَارِجٍ خَرَجَ مِنْ بَيْتِهِ فِي طَلَبِ الْعِلْمِ؛ إِلَّا وَضَعَتْ لَهُ الْمَلَائِكَةُ أَجْنِحَتَهَا رِضًى بِمَا يَصْنَعُ"
رَوَاهُ التِّرْمِذِيُّ وَصَحَّحَهُ، وَابْنُ مَاجَهْ وَاللَّفْظُ لَهُ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالْحَاكِمُ وَقَالَ: "صَحِيحُ الْإِسْنَادِ"
قَوْلُهُ: (أَنْبُطُ الْعِلْمَ)؛ أَيْ: أَطْلُبُهُ وَأَسْتَخْرِجُهُ
(2) [Authentic - Sahih]
Narrated by Zir ibn Hubaysh (may Allah be pleased with him):
I came to Safwan ibn Assal Al-Muradi (may Allah be pleased with him) and said: "What brought you here?" He replied, "I came seeking knowledge." Safwan then said:
"I heard the Messenger of Allah (peace and blessings be upon him) say:
'Whoever goes out of his house in search of knowledge, the angels lower their wings for him out of pleasure with what he does.'"
Reported by:
Al-Tirmidhi (who authenticated it),
Ibn Majah (with this wording),
Ibn Hibban in his "Sahih,"
Al-Hakim, who stated: "Its chain of narration is authentic."
Key Points of the Hadith:
Seeking Knowledge is a Noble Act: The hadith highlights the immense virtue of stepping out of one’s home solely to seek beneficial knowledge.
Angelic Support: The act is so beloved to Allah that even the angels lower their wings, symbolizing humility, protection, and honor for the seeker.
Divine Pleasure: This conveys Allah's immense approval and the spiritual rewards associated with the pursuit of knowledge.
Explanation of the Term:
"Anbutu al-'Ilm" – The term means to seek and extract knowledge. It reflects an active and dedicated effort to gain understanding, especially in matters of religion.
This hadith emphasizes the extraordinary spiritual value attached to the quest for knowledge and encourages Muslims to continuously strive for it.
Sahih At Targheeb Hadith #86
٨٦ - (٣) [حَسَنٌ صَحِيحٌ]
وَعَنْ أَبِي أُمَامَةَ عَنْ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"مَنْ غَدَا إِلَى الْمَسْجِدِ لَا يُرِيدُ إِلَّا أَنْ يَتَعَلَّمَ خَيْرًا أَوْ يُعَلِّمَهُ، كَانَ لَهُ كَأَجْرِ حَاجٍّ، تَامًّا حَجَّتُهُ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الْكَبِيرِ" بِإِسْنَادٍ لَا بَأْسَ بِهِ. (٢)
(3) [Authentic - Hasan Sahih]
Narrated by Abu Umamah (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said:
"Whoever goes to the mosque in the morning, seeking only to learn goodness or to teach it, will have a reward like that of a pilgrim who has completed his Hajj in full."
Reported by:
Al-Tabarani in "Al-Mu'jam Al-Kabir" with a chain of narration that is reliable.
Key Lessons from the Hadith:
Virtue of Learning and Teaching: Seeking or imparting beneficial knowledge, especially in the mosque, is highly rewarded.
Comparable to Hajj: The reward is likened to that of a complete Hajj, which signifies the immense spiritual value of such acts.
Pure Intention: The key is sincerity in learning or teaching for the sake of Allah, not for worldly gain or recognition.
This hadith highlights the sacredness of knowledge and its pursuit within Islamic tradition, especially when done in places of worship like mosques. It serves as a motivation for Muslims to engage in lifelong learning and teaching.
Sahih At Targheeb Hadith #87
٨٧ - (٤) [صَحِيحٌ]
وَرُوِيَ عَنْ أَبِي هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"مَنْ جَاءَ مَسْجِدِي هَذَا، لَمْ يَأْتِهِ إِلَّا لِخَيْرٍ يَتَعَلَّمُهُ، أَوْ يُعَلِّمُهُ، فَهُوَ بِمَنْزِلَةِ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ، وَمَنْ جَاءَ لِغَيْرِ ذَلِكَ، فَهُوَ بِمَنْزِلَةِ الرَّجُلِ يَنْظُرُ إِلَى مَتَاعِ غَيْرِهِ"
(4) [Authentic - Sahih]
Narrated by Abu Huraira (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"Whoever comes to this mosque of mine, not coming except to learn something good or teach it, he is like one who strives in the way of Allah. And whoever comes for anything other than that, he is like a man who looks at someone else’s belongings."
Key Lessons from the Hadith:
Virtue of Seeking and Teaching Knowledge: Visiting the mosque with the intention of learning or teaching beneficial knowledge is compared to the noble status of striving in the way of Allah.
Purity of Intention: This hadith highlights the importance of having a sincere purpose for visiting sacred spaces, particularly the Prophet’s Mosque, emphasizing that the intent should be for worship or gaining knowledge.
Warning Against Misuse: Those who visit the mosque without a meaningful purpose, such as idly spending time or for worldly reasons, are likened to someone looking at another's possessions without benefit.
Reflection:
This hadith calls on Muslims to use mosques as centers of spiritual growth and learning. It also reminds them of the honor associated with being engaged in the pursuit of knowledge and teaching, reinforcing the value of sincerity in their actions.
Sahih At Targheeb Hadith #88
٨٨ - (٥) [حَسَنٌ لِغَيْرِهِ]
وَعَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ خَرَجَ فِي طَلَبِ الْعِلْمِ، فَهُوَ فِي سَبِيلِ اللَّهِ حَتَّى يَرْجِعَ"
رَوَاهُ التِّرْمِذِيُّ وَقَالَ: "حَدِيثٌ حَسَنٌ". (٢)
٣ - (التَّرْغِيبُ فِي سَمَاعِ الْحَدِيثِ وَتَبْلِيغِهِ وَنَسْخِهِ، وَالتَّرْهِيبُ مِنَ الْكَذِبِ عَلَى رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -)
(5) [Authentic - Hasan li Ghayrihi]
Narrated by Anas (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Whoever goes out seeking knowledge is in the path of Allah until he returns."
Reported by:
Al-Tirmidhi, who said: "This is a Hasan (good) Hadith."
Key Points from the Hadith:
Path of Allah: Seeking knowledge is equated with striving in the way of Allah, underscoring its immense importance.
Continuous Reward: The status of being in the path of Allah remains throughout the journey until the person returns.
Encouragement for Learning: The hadith motivates Muslims to prioritize the pursuit of beneficial knowledge as a noble and rewarded endeavor.
Contextual Reflection:
This hadith emphasizes the spiritual significance of seeking knowledge, not merely as an academic pursuit but as a form of worship and dedication to Allah. It inspires Muslims to value education and to seek understanding of their faith and worldly matters with sincerity.
Sahih At Targheeb Hadith #89
٨٩ - (١) [حَسَنٌ صَحِيحٌ]
عَنْ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا شَيْئًا فَبَلَّغَهُ كَمَا سَمِعَهُ، فَرُبَّ مُبَلَّغٍ أَوْعَى مِنْ سَامِعٍ"
رَوَاهُ أَبُو دَاوُدَ (١) وَالتِّرْمِذِيُّ، وَابْنُ حِبَّانَ فِي "صَحِيحِهِ"، إِلَّا أَنَّهُ قَالَ:
"رَحِمَ اللَّهُ امْرَأً"
وَقَالَ التِّرْمِذِيُّ: "حَدِيثٌ حَسَنٌ صَحِيحٌ"
قَوْلُهُ: (نَضَّرَ) هُوَ بِتَشْدِيدِ الضَّادِ الْمُعْجَمَةِ وَتَخْفِيفِهَا، حَكَاهُ الْخَطَّابِيُّ. وَمَعْنَاهُ: الدُّعَاءُ لَهُ بِالنَّضَارَةِ، وَهِيَ النِّعْمَةُ وَالْبَهْجَةُ وَالْحُسْنُ، فَيَكُونُ تَقْدِيرُهُ: جَمَّلَهُ اللَّهُ وَزَيَّنَهُ. وَقِيلَ غَيْرُ ذَلِكَ
(1) [Good and Authentic - Hasan Sahih]
Narrated by Ibn Mas'ud (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"May Allah make radiant the person who hears something from us and conveys it as he heard it. Perhaps the one it is conveyed to understands it better than the one who heard it."
Reported by: Abu Dawood, At-Tirmidhi, and Ibn Hibban in his Sahih.
Ibn Hibban narrates with the words: "May Allah have mercy on a person…"
At-Tirmidhi said: "This hadith is Hasan Sahih."
Explanation of Key Terms:
"Naddara (نضّر)": This word, as narrated, can be recited with a shadda (intensification) or without it. It is a supplication meaning:
May Allah beautify, bless, or brighten the face and condition of the person.
It signifies inner and outer radiance bestowed by Allah.
"Perhaps the one it is conveyed to understands it better than the one who heard it":
This reflects that the person receiving the conveyed message may comprehend it more deeply or apply it better than the one who originally heard it.
Lessons and Reflections:
Conveying Knowledge: This hadith highlights the great merit of transmitting Islamic knowledge with accuracy and sincerity.
Encouragement for Clarity: It emphasizes the responsibility of understanding and preserving the teachings of the Prophet (peace be upon him) as they are.
Blessings in Propagation: A person who hears, understands, and faithfully conveys knowledge is granted a special dua for blessings, beauty, and honor.
This hadith is a cornerstone for those engaged in the dissemination of Islamic teachings, urging them to preserve the integrity of the message while inspiring them with the immense reward of sharing beneficial knowledge
Sahih At Targheeb Hadith #90
٩٠ - (٢) [صَحِيحٌ]
وَعَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثًا فَبَلَّغَهُ غَيْرَهُ، فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ، وَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ. ثَلَاثٌ لَا يَغِلُّ عَلَيْهِنَّ قَلْبُ مُسْلِمٍ: إِخْلَاصُ الْعَمَلِ لِلَّهِ، وَمُنَاصَحَةُ وُلَاةِ الْأَمْرِ، وَلُزُومُ الْجَمَاعَةِ؛ فَإِنَّ دَعْوَتَهُمْ تُحِيطُ مَنْ وَرَاءَهُمْ. وَمَنْ كَانَتِ الدُّنْيَا نِيَّتَهُ؛ فَرَّقَ اللَّهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ؛ جَمَعَ اللَّهُ أَمْرَهُ، وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ"
رَوَاهُ ابْنُ حِبَّانَ فِي "صَحِيحِهِ"، وَالْبَيْهَقِيُّ بِتَقْدِيمٍ وَتَأْخِيرٍ
وَرَوَى صَدْرَهُ إِلَى قَوْلِهِ: "لَيْسَ بِفَقِيهٍ" أَبُو دَاوُدَ وَالتِّرْمِذِيُّ، وَحَسَّنَهُ، وَالنَّسَائِيُّ وَابْنُ مَاجَهْ بِزِيَادَةٍ عَلَيْهِمَا
(2) [Authentic - Sahih]
Narrated by Zaid bin Thabit (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) say:
"May Allah make radiant the person who hears something from us and conveys it to others. Perhaps the one it is conveyed to understands it better than the one who heard it. Perhaps the one carrying knowledge is not themselves knowledgeable."
He also said:
*"Three things will never allow the heart of a Muslim to harbor resentment:
Sincerity in deeds for Allah,
Giving sincere advice to those in authority,
Sticking to the community (Jama’ah); for their supplication encompasses everyone behind them.
Whoever makes the world his intention, Allah will scatter his affairs, place poverty before his eyes, and he will receive nothing of the world except what was decreed for him.
But whoever makes the Hereafter his intention, Allah will gather his affairs, place wealth in his heart, and the world will come to him unwillingly."*
Reported by:
Ibn Hibban in his Sahih
Al-Bayhaqi (with minor changes in sequence)
The opening portion ("Perhaps the one carrying knowledge…") is also reported by Abu Dawood, At-Tirmidhi (who graded it Hasan), An-Nasa’i, and Ibn Majah, with slight variations.
Key Terms and Explanation:
"Naddara (نضّر)"
A supplication for radiance, beauty, and honor. It signifies inner and outer blessings for the one conveying knowledge.
"Three things will never allow resentment in the heart of a Muslim":
Sincerity in deeds for Allah: Purity of intention eliminates hypocrisy and envy.
Sincere advice to leaders: Promotes unity and accountability while preventing corruption.
Adherence to the community: Protects against disunity and ensures collective strength.
"Whoever makes the world his intention":
This warns against prioritizing worldly gain over eternal rewards. Such a person faces scattered efforts and discontent.
Conversely, prioritizing the Hereafter brings contentment, unity, and even worldly success as a byproduct.
Lessons and Reflections:
Importance of Sincerity: The emphasis on intention underscores that true success lies in seeking Allah’s pleasure.
Sharing Knowledge: Conveying knowledge ensures its preservation and widespread benefit, even if the initial hearer doesn’t fully comprehend it.
Balance in Priorities: Making the Hereafter the primary focus aligns one’s efforts, bringing both spiritual and material success.
This hadith highlights the immense rewards of sincere propagation of knowledge and the blessings of prioritizing eternal values over transient worldly pursuits.
Sahih At Targheeb Hadith #91
٩١ - (٣) [صَحِيحٌ لِغَيْرِهِ]
وَرُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:
خَطَبَنَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِمَسْجِدِ (الخَيْفِ) مِنْ مِنى فَقَالَ:
"نَضَّرَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِي فَحَفِظَهَا وَوَعَاهَا، ثُمَّ ذَهَبَ بِهَا إِلَى مَنْ لَمْ يَسْمَعْهَا، فَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ، وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الأَوْسَطِ"
(3) [Authentic - Sahih li Ghayrihi]
Narrated by Anas bin Malik (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) delivered a sermon to us at the Mosque of Al-Khaif in Mina, saying:
"May Allah illuminate the face of a person who hears my words, memorizes them, understands them, and conveys them to those who have not heard them. For perhaps a carrier of knowledge is not himself knowledgeable, and perhaps a carrier of knowledge conveys it to someone more knowledgeable than himself."
Reported by:
At-Tabarani in Al-Awsat.
Key Terms and Explanation:
"Naddara (نضَّر الله)"
A supplication for enlightenment, radiance, and beautification, both inwardly and outwardly, as a reward for spreading beneficial knowledge.
"Carrier of knowledge (حامل فقه)"
Refers to someone who transmits knowledge, even if they do not fully grasp its depth. Their role is crucial in ensuring that knowledge reaches those who might better understand and act upon it.
"Al-Khaif Mosque in Mina":
A significant site in Islamic history where the Prophet delivered sermons during Hajj, addressing large gatherings of Muslims.
Lessons and Reflections:
Preservation of Knowledge: The Prophet (peace be upon him) emphasized the importance of accurately conveying his teachings to ensure their preservation and transmission across generations.
Role of the Messenger: Even if one does not fully comprehend the knowledge they carry, their role as a transmitter can be pivotal in reaching those who will act upon it.
The Virtue of Sharing: Spreading knowledge is an act of great merit, benefiting both the transmitter and the recipient, as well as fulfilling a communal obligation.
Responsibility in Conveying Knowledge: The hadith encourages careful memorization and understanding before transmitting knowledge, ensuring that the teachings of Islam remain authentic and impactful.
This hadith highlights the eternal value of knowledge dissemination and the blessings upon those who ensure its propagation with sincerity and accuracy.
Sahih At Targheeb Hadith #92
٩٢ - (٤) [صَحِيحٌ لِغَيْرِهِ]
وَعَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ:
سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِـ(الخَيْفِ) خَيْفِ مِنى يَقُولُ:
"نَضَّرَ اللَّهُ عَبْدًا سَمِعَ مَقَالَتِي فَحَفِظَهَا وَوَعَاهَا، وَبَلَّغَهَا مَنْ لَمْ يَسْمَعْهَا، فَرُبَّ حَامِلِ فِقْهٍ لَا فِقْهَ لَهُ، وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ. ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ مُؤْمِنٍ: إِخْلَاصُ الْعَمَلِ لِلَّهِ، وَالنَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ، وَلُزُومُ جَمَاعَتِهِمْ؛ فَإِنَّ دَعْوَتَهُمْ تَحُوطُ مَنْ وَرَاءَهُمْ"
رَوَاهُ أَحْمَدُ وَابْنُ مَاجَهْ، وَالطَّبَرَانِيُّ فِي "الْكَبِيرِ" مُخْتَصَرًا وَمُطَوَّلًا، إِلَّا أَنَّهُ قَالَ: "تُحِيطُ" (١) بِيَاءٍ بَعْدَ الْحَاءِ، رَوَوْهُ كُلُّهُمْ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ عَبْدِ السَّلَامِ (٢) عَنْ الزُّهْرِيِّ عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ
وَلَهُ عِنْدَ أَحْمَدَ طَرِيقٌ عَنْ صَالِحِ بْنِ كَيْسَانَ عَنْ الزُّهْرِيِّ، وَإِسْنَادُ هَذِهِ حَسَنٌ
(4) [Authentic - Sahih li Ghayrihi]
Narrated by Jubair bin Mut'im (may Allah be pleased with him):
I heard the Messenger of Allah (peace and blessings be upon him) at Al-Khaif in Mina say:
"May Allah illuminate the face of a servant who hears my words, memorizes them, comprehends them, and conveys them to those who have not heard them. For perhaps a carrier of knowledge is not himself knowledgeable, and perhaps a carrier of knowledge conveys it to someone more knowledgeable than himself. Three things will never cause a believer’s heart to harbor malice: sincerity in actions for Allah, offering sincere advice to the leaders of the Muslims, and adhering to their congregation. Their supplication encompasses (or protects) those who are behind them."
Reported by:
Ahmad
Ibn Majah
At-Tabarani in Al-Kabir (in both abridged and detailed versions).
Notes on the Chain of Narration:
Reported Chains:
Most versions narrate from Muhammad bin Ishaq through Abdul Salam from Az-Zuhri, then from Muhammad bin Jubair bin Mut’im to Jubair himself.
Ahmad also provides a different chain through Salih bin Kaysan from Az-Zuhri, which has been classified as hasan (good).
Variation in Wording:
At-Tabarani mentions the word "Tuhit" (تُحيط) with a "ya" after the "ha" instead of "Tahoot" (تحوط), though the meaning remains consistent.
Key Phrases Explained:
"Naddara (نضَّر الله)"
A supplication for beautification and radiance, symbolizing Allah’s blessings on those who preserve and propagate knowledge.
"Hamil Fiqh (حامل فقه)"
Refers to a transmitter of religious understanding who may not fully grasp the depth of the knowledge they carry.
"La Yaghillu (لا يُغلُّ)"
Implies that the heart of a believer will not harbor hatred or ill intentions if they adhere to the three mentioned qualities.
"The Congregation (جماعة المسلمين)"
Refers to the unified body of Muslims under their legitimate leadership.
Key Lessons and Insights:
Virtue of Knowledge Sharing:
The Prophet (peace be upon him) highlighted the eternal reward and illumination for those who actively preserve and disseminate his teachings.
The Role of Intention and Unity:
Sincere intentions, sincere advice to leaders, and maintaining unity are core principles that safeguard a believer’s heart from malice.
Knowledge Transmission:
The hadith emphasizes the pivotal role of conveying knowledge, even if one does not fully comprehend it, as it can reach someone more capable of deriving and spreading its benefits.
Adhering to Leadership and Unity:
Remaining connected to the Muslim congregation and their leaders ensures protection, guidance, and collective strength.
This hadith underscores the immense importance of sincere propagation of knowledge, unity among Muslims, and a pure heart devoted to Allah.
Sahih At Targheeb Hadith #93
٩٣ - (٥) [صَحِيحٌ]
وَعَنْ أَبِي هُرَيْرَةَ قَالَ:
قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ"]
رَوَاهُ مُسْلِمٌ وَغَيْرُهُ
وَتَقَدَّمَ هُوَ وَمَا يَنْتَظِمُ فِي سِلْكِهِ، وَيَأْتِي لَهُ نَظَائِرُ فِي "نَشْرِ الْعِلْمِ" وَغَيْرِهِ إِنْ شَاءَ اللَّهُ تَعَالَى
قَالَ الْحَافِظُ:
"وَنَاسِخُ الْعِلْمِ النَّافِعِ لَهُ أَجْرُهُ، وَأَجْرُ مَنْ قَرَأَهُ أَوْ نَسَخَهُ أَوْ عَمِلَ بِهِ مِنْ بَعْدِهِ، مَا بَقِيَ خَطُّهُ وَالْعَمَلُ بِهِ، لِهَذَا الْحَدِيثِ وَأَمْثَالِهِ، وَنَاسِخُ غَيْرِ النَّافِعِ مِمَّا يُوجِبُ الْإِثْمَ، عَلَيْهِ وِزْرُهُ، وَوِزْرُ مَنْ قَرَأَهُ أَوْ نَسَخَهُ أَوْ عَمِلَ بِهِ مِنْ بَعْدِهِ، مَا بَقِيَ خَطُّهُ وَالْعَمَلُ بِهِ، لِمَا تَقَدَّمَ مِنَ الْأَحَادِيثِ (١): "مَنْ سَنَّ سُنَّةً حَسَنَةً "، أَوْ ". . سَيِّئَةٍ" وَاللَّهُ أَعْلَمُ"
- (5) [Authentic - Sahih]
Narrated by Abu Huraira (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"When the son of Adam dies, his deeds are cut off except for three: a continuous charity, knowledge that is benefited from, or a righteous child who prays for him."
Reported by:
Muslim and others.
Additional Notes:
Contextual Reference:
This hadith emphasizes actions whose rewards continue even after one’s death. It has been discussed previously and appears in similar contexts under topics like "Spreading Knowledge" and "Legacy of Good Deeds."
Commentary by Al-Hafidh (the Scholar):
Reward for Beneficial Knowledge:
A person who transcribes or preserves beneficial knowledge earns the reward of their action, as well as the reward of those who read, copy, or implement that knowledge, as long as it continues to exist and be acted upon. This understanding is derived from this hadith and others like it.
Burden of Harmful Knowledge:
Conversely, those who propagate harmful or sinful knowledge bear the sin of their action, along with the sin of those who act upon it, as long as it continues to exist.
Related Prophetic Teachings:
The principle of "Whoever establishes a good practice... or a bad practice" applies here, reinforcing the enduring impact of one’s legacy.
Key Insights:
Continuous Charity (صدقة جارية):
Examples include building mosques, wells, or institutions that serve the community perpetually.
Beneficial Knowledge (علم ينتفع به):
Teaching, writing, or sharing useful knowledge, whether religious or worldly, that benefits others.
Righteous Offspring (ولد صالح يدعو له):
Raising children who make du'a (supplications) for their parents after their passing.
This hadith underlines the importance of leaving a lasting legacy of good deeds, knowledge, and righteousness that benefits others and ensures continued rewards in the Hereafter.
Sahih At Targheeb Hadith #94
٩٤ - (٦) [صَحِيحٌ]
وَعَنْهُ قَالَ:
قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا؛ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ"
رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا
وَهَذَا الْحَدِيثُ قَدْ رُوِيَ عَنْ غَيْرِ مَا وَاحِدٍ مِنَ الصَّحَابَةِ فِي "الصِّحَاحِ" وَ"السُّنَنِ" وَ"الْمَسَانِيدِ" وَغَيْرِهَا، حَتَّى بَلَغَ مَبْلَغَ التَّوَاتُرِ. وَاللَّهُ أَعْلَمُ
(6) [Authentic - Sahih]
Narrated by Abu Huraira (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Whoever deliberately lies about me, let him take his seat in the Fire."
Reported by:
Al-Bukhari, Muslim, and others.
Additional Notes:
Status of the Hadith:
This narration is one of the most rigorously authenticated and widely reported hadiths, transmitted by numerous companions. It has reached the level of tawatur (continuous and mass transmission), indicating its absolute authenticity and certainty.
Context and Implication:
The warning is particularly directed at fabricating statements attributed to the Prophet (peace and blessings be upon him), as doing so can distort the religion and misguide others.
This severe admonition serves as a deterrent to ensure the purity and integrity of the Sunnah.
Broader Teachings:
Fabricating any statement about the Prophet is among the gravest of sins because it compromises the guidance he was sent with. This applies to all sayings, whether related to religious rulings, virtues, or personal opinions falsely attributed to him.
Key Insight:
The hadith highlights the sanctity of the words and teachings of the Prophet Muhammad (peace and blessings be upon him). It underscores the responsibility to verify and convey his sayings accurately, as well as the grave consequences of spreading falsehoods in his name.
Sahih At Targheeb Hadith #95
٩٥ - (٧) [صَحِيحٌ]
وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"مَنْ حَدَّثَ عَنِّي بِحَدِيثٍ يُرَى أَنَّهُ كَذِبٌ؛ فَهُوَ أَحَدُ الْكَاذِبِينَ"
رَوَاهُ مُسْلِمٌ وَغَيْرُهُ
(7) [Authentic - Sahih]
Narrated by Samura ibn Jundub (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said:
"Whoever narrates a hadith from me, thinking or suspecting it to be false, is one of the liars."
Reported by:
Muslim and others.
Key Points:
Clarification of the Statement:
The hadith emphasizes the critical importance of ensuring the authenticity of any narration attributed to the Prophet (peace and blessings be upon him).
Even if a person narrates a false statement unknowingly, but with doubt about its authenticity, they are held accountable as if they contributed to falsehood.
Responsibility of Transmitters:
This narration acts as a severe warning against carelessness in transmitting or sharing sayings of the Prophet (peace and blessings be upon him).
It reinforces the obligation to verify before narrating or attributing statements to him.
Grave Consequences of Misrepresentation:
Spreading unverified or doubtful reports can mislead others, distort the religion, and cause spiritual harm.
This warning protects the integrity of Islamic teachings and ensures that only authenticated and verified narrations are circulated.
Insight:
The hadith highlights the weighty responsibility of those who narrate or share Islamic knowledge. It serves as a reminder to prioritize truth and accuracy, safeguarding the words and legacy of the Prophet Muhammad (peace and blessings be upon him).
Sahih At Targheeb Hadith #96
٩٦ - (٨) [صَحِيحٌ]
وَعَنْ الْمُغِيرَةِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ:
"إِنَّ كَذِبًا عَلَيَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ، فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا؛ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ"
رَوَاهُ مُسْلِمٌ وَغَيْرُهُ (٤)
٤ - (التَّرْغِيبُ فِي مُجَالَسَةِ الْعُلَمَاءِ)
[قلت: ليس تحته حديث ثابت على شرط كتابنا]
٥ - (التَّرْغِيبُ فِي إِكْرَامِ الْعُلَمَاءِ إِجْلَالِهِمْ وَتَوْقِيرِهِمْ، وَالتَّرْهِيبُ مِنْ إِضَاعَتِهِمْ وَعَدَمِ الْمُبَالَاةِ بِهِمْ)
(8) [Authentic - Sahih]
Narrated by Al-Mughira (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said:
"Indeed, lying about me is not like lying about anyone else. Whoever lies about me deliberately, let him take his seat in the Hellfire."
Reported by:
Muslim and others.
Key Points:
Unique Gravity of Lying About the Prophet:
This hadith emphasizes the severe consequences of attributing false statements to the Prophet Muhammad (peace and blessings be upon him).
The warning highlights that lying about the Prophet is a grave sin because it directly distorts Islamic teachings.
Deliberate Falsehood:
The phrase "deliberately" stresses the intention behind the act. Spreading false information knowingly is condemned, as it can mislead people and compromise the authenticity of the religion.
Accountability:
The punishment for such an act is described vividly: the person will "take his seat in the Hellfire." This imagery serves as a stern warning to those who might fabricate or alter the Prophet’s sayings.
Lesson:
The hadith reinforces the sanctity of the Prophet’s teachings and the necessity of verifying authenticity before attributing any statement to him. It calls for diligence and responsibility in preserving the integrity of Islamic knowledge.
Sahih At Targheeb Hadith #97
٩٧ - (١) [صَحِيحٌ]
عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ:
"أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ - يَعْنِي فِي الْقَبْرِ -، ثُمَّ يَقُولُ: أَيُّهُمَا أَكْثَرُ أَخْذًا لِلْقُرْآنِ؟ فَإِذَا أُشِيرَ إِلَى أَحَدِهِمَا، قَدَّمَهُ فِي اللَّحْدِ"
رَوَاهُ الْبُخَارِيُّ
(1) [Authentic - Sahih]
Narrated by Jabir (may Allah be pleased with him):
The Prophet Muhammad (peace and blessings be upon him) used to bury two men together from among the martyrs of the Battle of Uhud in one grave. He would ask:
"Which of them had more knowledge of the Qur’an?"
When one of them was indicated, he would place him first in the grave.
Reported by:
Al-Bukhari.
Key Points:
Honor Given to the Qur’an:
This hadith reflects the Prophet’s high regard for the Qur’an. Those who had memorized or studied more of the Qur’an were given precedence even in burial.
Guidance in Burial Practices:
During times of necessity, such as after battles with many martyrs, it was permissible to bury multiple individuals in a single grave. The prioritization based on Qur’anic knowledge underscores its virtue.
Practicality and Respect:
The Prophet’s practice demonstrates practicality during challenging circumstances while ensuring respect and honor for the deceased.
Lesson:
This hadith highlights the virtue of learning and memorizing the Qur’an, which brings honor to a person in this world and the hereafter. It also showcases the Prophet’s wisdom and attention to detail even in difficult situations.
Sahih At Targheeb Hadith #98
٩٨ - (٢) [حَسَنٌ]
عَنْ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"إِنَّ مِنْ إِجْلَالِ اللَّهِ إِكْرَامَ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَحَامِلِ الْقُرْآنِ، غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ، وَإِكْرَامَ ذِي السُّلْطَانِ الْمُقْسِطِ"]
رَوَاهُ أَبُو دَاوُدَ
(2) [Good - Hasan]
Narrated by Abu Musa (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Indeed, among the ways of venerating Allah are honoring an elderly Muslim, a carrier of the Qur’an who neither exaggerates nor neglects its teachings, and a just ruler."
Reported by:
Abu Dawood.
Key Points:
Venerating Allah Through Respect:
Honoring those who embody Islamic values and roles is considered a way of showing reverence to Allah. These include:
Elderly Muslims: Respecting their age and experience in Islam.
Carriers of the Qur’an: Showing esteem for those who preserve and practice the Qur’an without excess or neglect.
Just Rulers: Acknowledging and respecting leaders who uphold justice.
Balance in Qur’anic Engagement:
The hadith emphasizes maintaining a balanced relationship with the Qur’an, avoiding both exaggeration (ghuluw) and neglect (jafā’). This balance ensures the carrier of the Qur’an embodies its guidance appropriately.
The Value of Justice:
The inclusion of a just ruler highlights the significance of fairness and equity in leadership as a means of upholding divine principles.
Lesson:
This hadith encourages respect for those who embody Islamic values—elders, scholars of the Qur’an, and fair leaders—reminding us that such respect reflects our reverence for Allah Himself. It also serves as a reminder of the virtues of justice and balance in our faith.
Sahih At Targheeb Hadith #99
٩٩ - (٣) [صَحِيحٌ]
عَنْ ابْنِ عَبَّاسٍ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"الْبَرَكَةُ مَعَ أَكَابِرِكُمْ"
رَوَاهُ الطَّبَرَانِيُّ فِي "الأَوْسَطِ"، وَالحَاكِمُ وَقَالَ: "صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ"
(3) [Authentic - Sahih]
Narrated by Ibn Abbas (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"Blessings are with your elders."
Reported by:
Al-Tabarani in "Al-Awsat"
Al-Hakim, who said: "Authentic according to the conditions of Muslim."
Key Points:
Value of Elders:
This hadith emphasizes the significance of respecting and valuing elders in the community. Their wisdom, experience, and guidance are a source of blessings.
Role of Elders in Society:
Elders often serve as the custodians of knowledge, tradition, and spiritual insight. Their involvement and advice can lead to increased barakah (blessings) in individual and communal affairs.
Respect as a Source of Barakah:
Honoring elders is not just a social courtesy but a means to attract divine blessings, as they are often regarded as a source of wisdom and stability.
Lesson:
This hadith serves as a reminder to uphold respect for the elderly, seek their guidance, and recognize their contributions to society. Doing so brings about blessings in personal and collective endeavors, fostering a culture of mutual respect and appreciation.
Sahih At Targheeb Hadith #100
١٠٠ - (٤) [صَحِيحٌ]
وعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رضي الله عنهما يُبْلِغُ بِهِ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا، وَيَعْرِفْ حَقَّ كَبِيرِنَا"
رَوَاهُ الحَاكِمُ وَقَالَ: "صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ"
(4) [Authentic - Sahih]
Narrated by Abdullah bin Amr (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said:
"He is not one of us who does not show mercy to our young and recognize the rights of our elders."
Reported by:
Al-Hakim, who stated: "Authentic according to the conditions of Muslim."
Key Points:
Compassion Towards the Young:
This hadith highlights the importance of showing kindness, mercy, and care to younger members of the community. It reflects the Islamic emphasis on nurturing and protecting the vulnerable.
Respect for Elders:
Recognizing and upholding the rights of elders is a core value in Islam. This includes showing them respect, seeking their advice, and valuing their wisdom and contributions.
Holistic Community Ethics:
The hadith underscores the balance in community relations: kindness for the young and respect for the old, fostering harmony and mutual understanding.
Lesson:
The hadith serves as a guide for cultivating a compassionate and respectful society. Mercy towards children and respect for elders are integral to Islamic character and communal well-being. This creates an environment of love, dignity, and solidarity.
Sahih At Targheeb Hadith #101
١ - (٥) [حَسَنٌ]
وعَنْ عُبَادَةَ بْنِ الصَّامِتِ؛ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
"لَيْسَ مِنْ أُمَّتِي مَنْ لَمْ يُجِلَّ كَبِيرَنَا، وَيَرْحَمْ صَغِيرَنَا، وَيَعْرِفْ لِعَالِمِنَا"
رَوَاهُ أَحْمَدُ بِإِسْنَادٍ حَسَنٍ، وَالطَّبَرَانِيُّ وَالحَاكِمُ؛ إِلَّا أَنَّهُ قَالَ: "لَيْسَ مِنَّا"
(5) [Hasan - Good]
Narrated by Ubadah bin As-Samit (may Allah be pleased with him):
The Messenger of Allah (peace and blessings be upon him) said:
"He is not from my Ummah who does not honor our elders, show mercy to our young, and recognize the rights of our scholars."
Reported by:
Ahmad with a Hasan (good) chain of narration
Al-Tabarani
Al-Hakim, who reported it with the wording: "He is not one of us."
Key Lessons from the Hadith:
Respect for Elders:
Islam emphasizes the importance of honoring the elderly, valuing their wisdom, and treating them with dignity.
Compassion for the Young:
The hadith stresses the duty of showing mercy, kindness, and care toward children and younger members of the community.
Recognition of Scholars:
Respecting and acknowledging the role of scholars is essential in preserving and spreading Islamic knowledge.
Practical Applications:
For Elders: Guide the younger generation with wisdom and patience.
For the Youth: Show humility and deference to the knowledge and experience of elders and scholars.
For Society: Foster an environment of mutual respect, where the young are nurtured, the elderly are honored, and scholars are valued.
This hadith serves as a powerful reminder that a strong and ethical community is built on respect, mercy, and knowledge.
Sahih At Targheeb Hadith #102
١٠٢ - (٦) [صَحِيحٌ لِغَيْرِهِ]
وعَنْ وَاثِلَةَ بْنِ الأَسْقَعِ قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -:
"لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا، وَيُجِلَّ كَبِيرَنَا".
رَوَاهُ الطَّبَرَانِيُّ مِنْ رِوَايَةِ ابْنِ شِهَابٍ عَنْ وَاثِلَةَ، وَلَمْ يَسْمَعْ مِنْهُ.
(6) [Sahih li Ghayrihi - Authentic Due to Supporting Evidence]
Narrated by Wathila bin Al-Asqa’:
The Messenger of Allah (peace and blessings be upon him) said:
"He is not from us who does not show mercy to our young and does not honor our elders."
Reported by:
At-Tabarani
From the narration of Ibn Shihab from Wathila, though he did not hear directly from him.
Key Lessons from the Hadith:
Mercy for the Young:
Islam teaches us to be kind, gentle, and patient with children and youth.
Reverence for the Elderly:
Honoring and respecting elders is a fundamental aspect of Islamic character.
The Value of Social Etiquette in Islam:
A balanced and harmonious community is built upon mutual respect and care among different age groups.
Practical Applications:
Parents & Teachers: Educate children with kindness and understanding.
Younger People: Show appreciation and deference to elders.
Elders: Guide the youth with wisdom and patience.
This hadith emphasizes the importance of good character, respect, and unity in Islamic teachings.
Sahih At Targheeb Hadith #103
Sahih At Targheeb Hadith #104
Sahih At Targheeb Hadith #105
Sahih At Targheeb Hadith #106
Sahih At Targheeb Hadith #107
Sahih At Targheeb Hadith #108
Sahih At Targheeb Hadith #109
Sahih At Targheeb Hadith #110
Sahih Al Jaami Hadith #1
- «آتي بَابَ الجَنَّةِ يَومَ القِيَامَةِ فَأَسْتَفْتِحُ، فَيَقُولُ الخَازِنُ: مَن أَنتَ؟ فَأَقُولُ: مُحَمَّدٌ، فَيَقُولُ: بِكَ أُمِرْتُ أَنْ لَا أَفْتَحَ لِأَحَدٍ قَبْلَكَ»
(صَحِيحٌ) ... [حَم م] عَنْ أَنَسٍ. الصَّحِيحَةُ ٧٧٤
"I will come to the gate of Paradise on the Day of Resurrection and ask for it to be opened. The gatekeeper will say, 'Who are you?' I will say, 'Muhammad.' He will say, 'It is for you that I was commanded not to open it for anyone before you.'"
Sahih Al Jaami Hadith #2
«آخِرُ مَا أَدْرَكَ النَّاسُ مِن كَلَامِ النُّبُوَّةِ الأُولَى: إِذَا لَمْ تَسْتَحِ فَاصْنَعْ مَا شِئْتَ»
(صَحِيحٌ) ... [ابْنُ عَسَاكِرَ فِي تَارِيخِ دِمَشْقَ] مِن حَدِيثِ أَبِي مَسْعُودٍ البَدْرِيِّ. الصَّحِيحَةُ ٦٨٤
"The last thing that the people inherited from the words of the earlier Prophethood is: 'If you feel no shame, then do as you wish.'"
Sahih Al Jaami Hadith #3
«آخِرُ مَن يُحْشَرُ رَاعِيَانِ مِن مُزَيْنَةَ يُرِيدَانِ المَدِينَةَ يَنْعِقَانِ بِغَنَمِهِمَا فَيَجِدَانِهَا وَحْشًا حَتَّى إِذَا بَلَغَا ثَنِيَّةَ الوَدَاعِ خَرَّا عَلَى وُجُوهِهِمَا»
(صَحِيحٌ) ... [ك] عَنْ أَبِي هُرَيْرَةَ. الصَّحِيحَةُ ٦٨٣
"The last ones to be resurrected will be two shepherds from Muzaynah heading toward Madinah, driving their sheep. They will find it deserted, and when they reach the Thaniyyat al-Wada' (a pass near Madinah), they will fall down on their faces."
Sahih Al Jaami Hadith #4
Sahih Al Jaami Hadith #5
Sahih Al Jaami Hadith #6
Sahih Al Jaami Hadith #7
Sahih Al Jaami Hadith #8
Sahih Al Jaami Hadith #9
Sahih Al Jaami Hadith #10
Sahih Al Jaami Hadith #149
١٤٩ - "اجْتَنِبُوا هَذِهِ الْقَاذُورَاتِ الَّتِي نَهَى اللَّهُ تَعَالَى عَنْهَا، فَمَنْ أَلَمَّ بِشَيْءٍ مِنْهَا فَلْيَسْتَتِرْ بِسِتْرِ اللَّهِ وَلْيَتُبْ إِلَى اللَّهِ، فَإِنَّهُ مَنْ يُبْدِ لَنَا صَفْحَتَهُ نُقِمْ عَلَيْهِ كِتَابَ اللَّهِ"
(صَحِيحٌ) ... [ك هق] عَنْ ابْنِ عُمَرَ
الصَّحِيحَة ٦٦٣
Avoid these shameful acts that Allah has prohibited. Whoever commits any of them, let them conceal it with the veil of Allah and repent to Him. For whoever exposes their sin to us, we will enforce the Book of Allah upon them.
Sahih Al Jaami Hadith #150
١٥٠ - "اجْعَلْ بَيْنَ أَذَانِكَ وَإِقَامَتِكَ نَفَسًا حَتَّى يَقْضِيَ الْمُتَوَضِّئُ حَاجَتَهُ فِي مَهَلٍ، وَيَفْرُغَ الآكِلُ مِنْ طَعَامِهِ فِي مَهَلٍ".
(حَسَنٌ) ... [عَم] عَنْ أَبِي [أَبُو الشَّيْخِ فِي الأَذَانِ] عَنْ سَلْمَانَ وَعَنْ أَبِي هُرَيْرَةَ.
الأَحَادِيثُ الصَّحِيحَة ٨٨٧.