THAT WAS THE last thing I intended [to discuss] in this book, but I [then] thought that I should add to it hadiths that will complete its intrinsic worth, if Allah 
wills, being the hadiths that are the cardinal points of Islam, and which I had gathered in the book on zuhd (asceticism, detachment) that I have compiled. I have also compiled them elsewhere [1].at length, and will refer to them here. Scholars differ widely about them; but despite the divergences between their verdicts about them and what I have added to them, there is consensus about thirty hadiths.
wills, being the hadiths that are the cardinal points of Islam, and which I had gathered in the book on zuhd (asceticism, detachment) that I have compiled. I have also compiled them elsewhere [1].at length, and will refer to them here. Scholars differ widely about them; but despite the divergences between their verdicts about them and what I have added to them, there is consensus about thirty hadiths.1. Firstly there is the hadith from ‘Umar ibn al-Khaṭṭāb 
, “Actions are only judged according to intentions,” [2].which was explained at the beginning of this book.
, “Actions are only judged according to intentions,” [2].which was explained at the beginning of this book.2. ‘Ā’ishah 
reported that the Messenger of Allah 
said, “If anyone introduces something in this concern of ours that does not belong to it, it is to be rejected.” [3].
reported that the Messenger of Allah said, “If anyone introduces something in this concern of ours that does not belong to it, it is to be rejected.” [3].3. An-Nu‘mān ibn Bashīr said, “I heard the Messenger of Allah say: ‘The lawful is clear and the unlawful is clear, and between them are dubious things which many people do not know about. So whoever protects himself from the dubious has made his religion and his honour sound. Whoever falls into the dubious will fall into the unlawful, like a shepherd who herds his flock around a protected pasturage which they are on the point of grazing on. Every king has his protected pasturage, and the protected pasturage of Allah consists of the things that He has made unlawful. Know that in the body there is a piece of flesh; if it is sound, the whole body is sound and if it is corrupt, the whole body is corrupt. Certainly, it is the heart.’” [4].
said, “I heard the Messenger of Allah say: ‘The lawful is clear and the unlawful is clear, and between them are dubious things which many people do not know about. So whoever protects himself from the dubious has made his religion and his honour sound. Whoever falls into the dubious will fall into the unlawful, like a shepherd who herds his flock around a protected pasturage which they are on the point of grazing on. Every king has his protected pasturage, and the protected pasturage of Allah consists of the things that He has made unlawful. Know that in the body there is a piece of flesh; if it is sound, the whole body is sound and if it is corrupt, the whole body is corrupt. Certainly, it is the heart.’” [4].4. ‘Abdullāh ibn Mas‘ūd related: “The Messenger of Allah told us, and he is the most truthful and believable [of all people]: ‘The physical form of every one of you is [assembled] in the womb of his mother for forty days as a drop of sperm; then he is a clot of blood for the same period; and then he is a piece of flesh for the same period. Next, an angel is sent to blow the spirit into him, and is then commanded to [write] four statements: to write down his provision, his lifespan, his deeds, and whether he is destined for ill or for good. So, by Him but Whom there is no god, any of you might do the deeds of the inhabitants of Paradise until there is no more than an arm’s length between him and it, and then his written [destiny] overtakes him and he does the actions of the inhabitants of Hell-Fire and enters it. And any of you might do the actions of the inhabitants of Hell-Fire until there is no more than an arm’s length between him and it, and then his written [destiny] overtakes him and he does the actions of the inhabitants of Paradise and enters it.” [5].We relate this in the Ṣaḥīḥs [of al-Bukhārī and Muslim].
related: “The Messenger of Allah told us, and he is the most truthful and believable [of all people]: ‘The physical form of every one of you is [assembled] in the womb of his mother for forty days as a drop of sperm; then he is a clot of blood for the same period; and then he is a piece of flesh for the same period. Next, an angel is sent to blow the spirit into him, and is then commanded to [write] four statements: to write down his provision, his lifespan, his deeds, and whether he is destined for ill or for good. So, by Him but Whom there is no god, any of you might do the deeds of the inhabitants of Paradise until there is no more than an arm’s length between him and it, and then his written [destiny] overtakes him and he does the actions of the inhabitants of Hell-Fire and enters it. And any of you might do the actions of the inhabitants of Hell-Fire until there is no more than an arm’s length between him and it, and then his written [destiny] overtakes him and he does the actions of the inhabitants of Paradise and enters it.” [5].We relate this in the Ṣaḥīḥs [of al-Bukhārī and Muslim].5. Al-Ḥasan ibn ‘Alī 
said: “I memorised [this] from Allah’s Messenger : ‘Leave that which causes you doubt for that which causes you no doubt’”. [6].We relate this in at-Tirmidhī and an-Nasā’ī. At-Tirmidhī says that it is a ṣaḥīḥ hadith. Yarībuka, or yurībuka, “causes you doubt”, has either a fatḥah or a ḍammah on the yā’; but [yarībuka], with a fatḥah, is more well-known.
said: “I memorised [this] from Allah’s Messenger : ‘Leave that which causes you doubt for that which causes you no doubt’”. [6].We relate this in at-Tirmidhī and an-Nasā’ī. At-Tirmidhī says that it is a ṣaḥīḥ hadith. Yarībuka, or yurībuka, “causes you doubt”, has either a fatḥah or a ḍammah on the yā’; but [yarībuka], with a fatḥah, is more well-known.6. Abū Hurayrah related that the Messenger of Allah said: “Part of the goodness of a man’s Islam is that he abandon that which does not concern him.” [7].We relate it in the books of at-Tirmidhī and Ibn Mājah and it is ḥasan.
related that the Messenger of Allah said: “Part of the goodness of a man’s Islam is that he abandon that which does not concern him.” [7].We relate it in the books of at-Tirmidhī and Ibn Mājah and it is ḥasan.7. Anas reported that the Messenger of Allah said: “None of you is a real believer until he likes for his brother what he likes for himself.” [8].We relate this hadith from the two Ṣaḥīḥs.
reported that the Messenger of Allah said: “None of you is a real believer until he likes for his brother what he likes for himself.” [8].We relate this hadith from the two Ṣaḥīḥs.8. Abū Hurayrah narrated that the Messenger of Allah said: “Allah is Pure and He accepts nothing but the pure. Allah has commanded the believers to do that which He commanded the Messengers to do. Allah says: ‘O Messengers, eat of the things [which are] good and pure, and do righteous deeds; I am All-Knowing of that which you do.’” [9].
narrated that the Messenger of Allah said: “Allah is Pure and He accepts nothing but the pure. Allah has commanded the believers to do that which He commanded the Messengers to do. Allah says: ‘O Messengers, eat of the things [which are] good and pure, and do righteous deeds; I am All-Knowing of that which you do.’” [9].
Allah also says: “O you who believe, eat of the good things that We have provided for you.” [10].
also says: “O you who believe, eat of the good things that We have provided for you.” [10].
[The Prophet ] then spoke of a man who has travelled a journey and is dishevelled and covered with dust. He lifts his hands heavenwards and says: “O my Lord, my Lord!” But his food is ḥarām, his drink is ḥarām, his clothes are ḥarām and he has been nourished by the ḥarām, so how can that [call] be answered? [11].We relate this in the Ṣaḥīḥ of Muslim.
] then spoke of a man who has travelled a journey and is dishevelled and covered with dust. He lifts his hands heavenwards and says: “O my Lord, my Lord!” But his food is ḥarām, his drink is ḥarām, his clothes are ḥarām and he has been nourished by the ḥarām, so how can that [call] be answered? [11].We relate this in the Ṣaḥīḥ of Muslim.9. The hadith, “There is [to be] no causing harm or returning harm.” [12].We narrate it in the Muwaṭṭa’ as a mursal, and in the Sunan of ad-Dāraquṭnī and others by other lines, which are continuous; and it is ḥasan.
10. Tamīm ad-Dārī reported that the Prophet said: “The Dīn is sincere good counsel (naṣīḥah).” [Those present] asked: “For whom?” He replied: “For Allah, His Book, His Prophet, the leaders of the believers, and the Muslims in general.” [13].We relate this in the Ṣaḥīḥ of Muslim.
reported that the Prophet said: “The Dīn is sincere good counsel (naṣīḥah).” [Those present] asked: “For whom?” He replied: “For Allah, His Book, His Prophet, the leaders of the believers, and the Muslims in general.” [13].We relate this in the Ṣaḥīḥ of Muslim.11. Abū Hurayrah related that he heard the Prophet say: “Whatever I have forbidden you, abstain from it; and whatever I have commanded you to do, do as much of it as you can. For those before you were only ruined by their many questions and disagreements with their Prophets.” [14].We relate it in the two Ṣaḥīḥs.
related that he heard the Prophet say: “Whatever I have forbidden you, abstain from it; and whatever I have commanded you to do, do as much of it as you can. For those before you were only ruined by their many questions and disagreements with their Prophets.” [14].We relate it in the two Ṣaḥīḥs.12. Sahl ibn Sa‘d narrated that a man came to the Prophet and said: “Messenger of Allah, show me a deed which if I do it Allah will love me and people will love me.” He said: “Be abstinent in the world, Allah will love you; Be abstinent with respect to what people have and people will love you.” [15].This ḥasan hadith we relate from the book of Ibn Mājah.
narrated that a man came to the Prophet and said: “Messenger of Allah, show me a deed which if I do it Allah will love me and people will love me.” He said: “Be abstinent in the world, Allah will love you; Be abstinent with respect to what people have and people will love you.” [15].This ḥasan hadith we relate from the book of Ibn Mājah.13. ‘Abdullāh ibn Mas‘ūd related that the Messenger of Allah said: “The blood of a man who bears witness that there is no god but Allah and that I am the Messenger of Allah cannot be lawfully shed unless for one of three [reasons]: a man who is or has been married who commits adultery, or as a life for a life [i.e. if he has killed someone], or if he renounces his religion and breaks away from the community.” [16].We relate this in both Ṣaḥīḥs.
related that the Messenger of Allah said: “The blood of a man who bears witness that there is no god but Allah and that I am the Messenger of Allah cannot be lawfully shed unless for one of three [reasons]: a man who is or has been married who commits adultery, or as a life for a life [i.e. if he has killed someone], or if he renounces his religion and breaks away from the community.” [16].We relate this in both Ṣaḥīḥs.14. Ibn ‘Umar reported that the Messenger of Allah said: “I have been commanded to fight people until they bear witness that there is no god but Allah and that Muḥammad is the Messenger of Allah, and they establish ṣalāh and pay the zakāh. If they do that, their blood and wealth are safe from me, except according to the right of Islam; and their reckoning is up to Allah .” [17].We relate this in both Ṣaḥīḥs.
reported that the Messenger of Allah said: “I have been commanded to fight people until they bear witness that there is no god but Allah and that Muḥammad is the Messenger of Allah, and they establish ṣalāh and pay the zakāh. If they do that, their blood and wealth are safe from me, except according to the right of Islam; and their reckoning is up to Allah .” [17].We relate this in both Ṣaḥīḥs.15. Ibn ‘Umar related that Allah’s Messenger said: “Islam is built on five things: bearing witness that there is no god but Allah and that Muḥammad is the Messenger of Allah; establishing ṣalāh; paying zakāh; performing Ḥajj; and fasting in Ramadān.” [18].We relate this in both Ṣaḥīḥs.
related that Allah’s Messenger said: “Islam is built on five things: bearing witness that there is no god but Allah and that Muḥammad is the Messenger of Allah; establishing ṣalāh; paying zakāh; performing Ḥajj; and fasting in Ramadān.” [18].We relate this in both Ṣaḥīḥs.16. ‘Abdullāh ibn ‘Abbās reported that the Messenger of Allah said: “If people were given according to their claims, men would claim other people’s wealth and blood. But proof is incumbent on the one who claims, and swearing an oath [is incumbent] on him who denies [the claim].” [19].[This hadith] is ḥasan in this wording, and part of it is in both Ṣaḥīḥs.
reported that the Messenger of Allah said: “If people were given according to their claims, men would claim other people’s wealth and blood. But proof is incumbent on the one who claims, and swearing an oath [is incumbent] on him who denies [the claim].” [19].[This hadith] is ḥasan in this wording, and part of it is in both Ṣaḥīḥs.17. Wābiṣah ibn Ma‘bad narrated that he went to the Messenger of Allah , who asked: “Have you come to me to ask me about goodness (birr) and sin (ithm)?” He replied: “Yes.” [The Prophet ] said: “Ask your heart for a judgement. Goodness is that towards which the self is at ease and about which the heart is serene. Sin is that which becomes agitated in the self and which goes agitatedly to and fro in the breast, even if people repeatedly give you a judgement [as to something being permissible].” [20].This is a ḥasan hadith, which we have related in the Musnads of Aḥmad and ad-Dārimī and elsewhere.
narrated that he went to the Messenger of Allah , who asked: “Have you come to me to ask me about goodness (birr) and sin (ithm)?” He replied: “Yes.” [The Prophet ] said: “Ask your heart for a judgement. Goodness is that towards which the self is at ease and about which the heart is serene. Sin is that which becomes agitated in the self and which goes agitatedly to and fro in the breast, even if people repeatedly give you a judgement [as to something being permissible].” [20].This is a ḥasan hadith, which we have related in the Musnads of Aḥmad and ad-Dārimī and elsewhere.In the Ṣaḥīḥ of Muslim there is [a hadith] from an-Nawwās ibn Sam‘ān from the Prophet who said: “Goodness is good nature, and sin is that which becomes agitated in your self and which you would hate people to discover.” [21].
from the Prophet who said: “Goodness is good nature, and sin is that which becomes agitated in your self and which you would hate people to discover.” [21].18. Shaddād ibn Aws reported that the Messenger of Allah said: “Allah has decreed excellence (iḥsān) for everything. So when you kill, do the killing excellently, and when you slaughter [an animal], perform the slaughter excellently; and let each of you sharpen his knife and let him put the animal at ease.” [22].We relate this in the Ṣaḥīḥ of Muslim.
reported that the Messenger of Allah said: “Allah has decreed excellence (iḥsān) for everything. So when you kill, do the killing excellently, and when you slaughter [an animal], perform the slaughter excellently; and let each of you sharpen his knife and let him put the animal at ease.” [22].We relate this in the Ṣaḥīḥ of Muslim.19. Abū Hurayrah reported that the Messenger of Allah said: “Whoever believes in Allah and the Last Day should speak well or keep quiet; whoever believes in Allah and the Last Day should honour his neighbour; and whoever believes in Allah and the Last Day should honour his guest.” [23].We relate this in both Ṣaḥīḥs.
reported that the Messenger of Allah said: “Whoever believes in Allah and the Last Day should speak well or keep quiet; whoever believes in Allah and the Last Day should honour his neighbour; and whoever believes in Allah and the Last Day should honour his guest.” [23].We relate this in both Ṣaḥīḥs.20. Abū Hurayrah narrated that a man said to the Messenger of Allah : “Advise me.” He said: “Do not get angry.” The man repeated [his request] several times, and he replied: “Do not get angry.” [24].We relate this in the Ṣaḥīḥ of al-Bukhārī.
narrated that a man said to the Messenger of Allah : “Advise me.” He said: “Do not get angry.” The man repeated [his request] several times, and he replied: “Do not get angry.” [24].We relate this in the Ṣaḥīḥ of al-Bukhārī.21. Abū Tha‘labah al-Khushanī reported that the Messenger of Allah said: “Allah has made certain things obligatory, so do not neglect them; He has defined certain limits, so do not transgress them; and He has forbidden certain things, so do not violate them. He has kept silent about certain things as a mercy to you, not out of negligence, so do not investigate them.” [25].We relate this in the Sunan of ad-Dāraquṭnī, with a ḥasan isnād.
reported that the Messenger of Allah said: “Allah has made certain things obligatory, so do not neglect them; He has defined certain limits, so do not transgress them; and He has forbidden certain things, so do not violate them. He has kept silent about certain things as a mercy to you, not out of negligence, so do not investigate them.” [25].We relate this in the Sunan of ad-Dāraquṭnī, with a ḥasan isnād.22. Mu‘ādh narrated: “I said: ‘Messenger of Allah, tell me of a deed which will make me enter Paradise and keep me far from Hell.’ He replied: ‘You have asked about a great matter, but it is easy for those for whom Allah has made it easy. Worship Allah and do not associate anything as a partner with Him, establish ṣalāh and pay zakāh, fast the month of Ramaḍān, and perform the pilgrimage to the House [of Allah].’ Then he said: ‘Shall I not show you the doors of good? Fasting is a shield; ṣadaqah extinguishes sin just as water extinguishes fire; and the ṣalāh of a man in the middle of the night.’ Then he recited ‘They withdraw their sides from beds. . .’ until he reached ‘. . .they do.’ [26].Then he said: ‘Shall I not inform you of the apex of the matter, its main pillar and its pinnacle?’ I said: ‘Yes, do, Messenger of Allah.’ He said: ‘The apex of the matter is Islam, its main pillar is ṣalāh and its pinnacle is jihād.’ Then he said: ‘Shall I inform you of the foundation of all of this?’ I said: ‘Yes, Messenger of Allah.’ He took hold of his tongue and said: ‘Restrain this.’ I asked: ‘Messenger of Allah, will we be taken to task for what we say?’ He said: ‘May your mother grieve for you! Does anything cast people into Hell-Fire on their faces—or on their nostrils—but the harvest of their tongues?’” [27].We relate this in at-Tirmidhī, and he says it is ḥasan ṣaḥīḥ. [In] dhirwat as-sanām, ‘pinnacle’ [dhirwah] is the highest part of [the sanām or camel’s hump] and it has a kasrah on the dhāl and a ḍammah. Milāk al-amr, ‘foundation’, is written with a kasrah on the mīm, and means ‘its purpose’.
narrated: “I said: ‘Messenger of Allah, tell me of a deed which will make me enter Paradise and keep me far from Hell.’ He replied: ‘You have asked about a great matter, but it is easy for those for whom Allah has made it easy. Worship Allah and do not associate anything as a partner with Him, establish ṣalāh and pay zakāh, fast the month of Ramaḍān, and perform the pilgrimage to the House [of Allah].’ Then he said: ‘Shall I not show you the doors of good? Fasting is a shield; ṣadaqah extinguishes sin just as water extinguishes fire; and the ṣalāh of a man in the middle of the night.’ Then he recited ‘They withdraw their sides from beds. . .’ until he reached ‘. . .they do.’ [26].Then he said: ‘Shall I not inform you of the apex of the matter, its main pillar and its pinnacle?’ I said: ‘Yes, do, Messenger of Allah.’ He said: ‘The apex of the matter is Islam, its main pillar is ṣalāh and its pinnacle is jihād.’ Then he said: ‘Shall I inform you of the foundation of all of this?’ I said: ‘Yes, Messenger of Allah.’ He took hold of his tongue and said: ‘Restrain this.’ I asked: ‘Messenger of Allah, will we be taken to task for what we say?’ He said: ‘May your mother grieve for you! Does anything cast people into Hell-Fire on their faces—or on their nostrils—but the harvest of their tongues?’” [27].We relate this in at-Tirmidhī, and he says it is ḥasan ṣaḥīḥ. [In] dhirwat as-sanām, ‘pinnacle’ [dhirwah] is the highest part of [the sanām or camel’s hump] and it has a kasrah on the dhāl and a ḍammah. Milāk al-amr, ‘foundation’, is written with a kasrah on the mīm, and means ‘its purpose’.
23. Abū Dharr and Mu‘ādh narrated that the Messenger of Allah said: “Fear Allah wherever you are; follow up bad deeds with good deeds and you will eradicate them; and treat people with good character.” [28].We relate this in the book of at-Tirmidhī, and he says that it is ḥasan; and according to some reliable recensions he says it is ḥasan ṣaḥīḥ.
narrated that the Messenger of Allah said: “Fear Allah wherever you are; follow up bad deeds with good deeds and you will eradicate them; and treat people with good character.” [28].We relate this in the book of at-Tirmidhī, and he says that it is ḥasan; and according to some reliable recensions he says it is ḥasan ṣaḥīḥ.24. Al-‘Irbāḍ ibn Sāriyah said: “The Messenger of Allah admonished us with an exhortation from which our hearts filled with fear and our eyes wept. We said: ‘Messenger of Allah, it seems as though this is a farewell admonition, so counsel us.’ He said: ‘I counsel you to fear Allah, and to listen and obey even if a slave is made your leader. Those of you who live on will witness many disputes. I advise you to hold on to my Sunnah and the Sunnah of my rightly-guided Caliphs who take the right way; bite onto it with [your] molars. Beware of newly introduced matters [in religion], for every innovation is error.’” [29].We relate this in the Sunan of Abū Dāwūd and at-Tirmidhī and [the latter] says that it is ḥasan ṣaḥīḥ.
said: “The Messenger of Allah admonished us with an exhortation from which our hearts filled with fear and our eyes wept. We said: ‘Messenger of Allah, it seems as though this is a farewell admonition, so counsel us.’ He said: ‘I counsel you to fear Allah, and to listen and obey even if a slave is made your leader. Those of you who live on will witness many disputes. I advise you to hold on to my Sunnah and the Sunnah of my rightly-guided Caliphs who take the right way; bite onto it with [your] molars. Beware of newly introduced matters [in religion], for every innovation is error.’” [29].We relate this in the Sunan of Abū Dāwūd and at-Tirmidhī and [the latter] says that it is ḥasan ṣaḥīḥ.25. Abū Mas‘ūd al-Badrī reported that the Messenger of Allah said: “One of the things people grasped from the words of earlier prophetic messages is: ‘If you do not have modesty and shame, do as you please.’” [30].We relate this in the Ṣaḥīḥ of al-Bukhārī.
reported that the Messenger of Allah said: “One of the things people grasped from the words of earlier prophetic messages is: ‘If you do not have modesty and shame, do as you please.’” [30].We relate this in the Ṣaḥīḥ of al-Bukhārī.26. Jābir reported that a man asked the Messenger of Allah : “Do you think that if I pray the obligatory ṣalāhs, fast Ramaḍān, consider the lawful lawful and the unlawful unlawful, and do not add anything to that, I will enter Paradise?” He replied: “Yes.” [31].We relate this in Muslim.
reported that a man asked the Messenger of Allah : “Do you think that if I pray the obligatory ṣalāhs, fast Ramaḍān, consider the lawful lawful and the unlawful unlawful, and do not add anything to that, I will enter Paradise?” He replied: “Yes.” [31].We relate this in Muslim.27. Sufyān ibn ‘Abdullāh related: “I said, ‘Messenger of Allah, tell me something about Islam which I will not ask anyone about besides you.’ He replied, ‘Say: “I believe in Allah,” and then go straight.’” [32].We relate this in Muslim.
related: “I said, ‘Messenger of Allah, tell me something about Islam which I will not ask anyone about besides you.’ He replied, ‘Say: “I believe in Allah,” and then go straight.’” [32].We relate this in Muslim.According to the learned, this hadith is one of the concise yet comprehensive sayings of Allah’s Messenger . It corresponds to the words of Allah : “Truly those who say ‘Our Lord is Allah’ and then go straight shall not be feared for, nor shall they grieve.” [33].
. It corresponds to the words of Allah : “Truly those who say ‘Our Lord is Allah’ and then go straight shall not be feared for, nor shall they grieve.” [33].According to the majority of scholars, the meaning of the verse and the hadith is “Believe, and cling to obedience to Allah .”
.”28. This is the hadith transmitted by ‘Umar ibn al-Khaṭṭāb about the questions of Jibrīl 
concerning Īmān, Islām, Iḥsān and the Hour. It is well-known in the Ṣaḥīḥ of Muslim and other books [of hadith]. [34].
about the questions of Jibrīl concerning Īmān, Islām, Iḥsān and the Hour. It is well-known in the Ṣaḥīḥ of Muslim and other books [of hadith]. [34].29. ‘Abdullāh ibn ‘Abbās narrated: “I was behind the Prophet one day, and he said: ‘Boy, I am going to teach you some things. Be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. If you ask, ask of Allah; and if you seek help, seek help from Allah. And know that if the Ummah were to unite to benefit you with something, they could only benefit you with something that Allah had destined for you—and if they united to harm you with anything, they could only harm you with something that Allah had destined to befall you. The pens [of destiny] have already been lifted and the pages have dried.’” [35].We relate this in at-Tirmidhī, and he states that it is a ḥasan ṣaḥīḥ hadith.
narrated: “I was behind the Prophet one day, and he said: ‘Boy, I am going to teach you some things. Be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. If you ask, ask of Allah; and if you seek help, seek help from Allah. And know that if the Ummah were to unite to benefit you with something, they could only benefit you with something that Allah had destined for you—and if they united to harm you with anything, they could only harm you with something that Allah had destined to befall you. The pens [of destiny] have already been lifted and the pages have dried.’” [35].We relate this in at-Tirmidhī, and he states that it is a ḥasan ṣaḥīḥ hadith.According to a narration from someone other than at-Tirmidhī, he said: “Be mindful of Allah and you will find Him in front of you. Come to recognise Allah in times of ease and He will recognise you in times of difficulty. And know that what missed you could not have come to you, and what has befallen you could not have missed you.” According to another narration he said: “Know that with patience comes help, with distress comes relief, and with hardship comes ease.” This is a hadith of tremendous rank.
said: “Be mindful of Allah and you will find Him in front of you. Come to recognise Allah in times of ease and He will recognise you in times of difficulty. And know that what missed you could not have come to you, and what has befallen you could not have missed you.” According to another narration he said: “Know that with patience comes help, with distress comes relief, and with hardship comes ease.” This is a hadith of tremendous rank.30. With this I shall finish [this list of key hadiths] and conclude this book, and so we will cite it with an isnād that is original. We ask Allah for a conclusion of goodness.
for a conclusion of goodness.Our Shaykh al-Ḥāfiẓ Abū al-Baqā’ Khālid ibn Yūsuf of Nābulūs and then later of Damascus, may Allah have mercy on him, informed us, saying: Abū Ṭālib ‘Abdullāh, Abū Manṣūr Yūnus, Abū al-Qāsim al-Ḥusayn ibn Hibat Allāh Ibn Miṣrī, Abū Ya‘lā Ḥamzah and Abū aṭ-Ṭāhir Ismā‘īl informed us saying: al-Ḥāfiẓ Abū al-Qāsim ‘Alī ibn al-Ḥusayn [this being] Ibn ‘Asākir informed us and said: the Sharīf Abū al-Qāsim ‘Alī ibn Ibrāhīm ibn al-‘Abbās al-Ḥusaynī, the [Imam] who delivered the khuṭbah in Damascus, informed us and said: Abū ‘Abdullāh Muḥammad ibn ‘Alī ibn Yaḥyā ibn Sulwān informed us and said: Abū al-Qāsim al-Faḍl ibn Ja‘far informed us and said: Abū Bakr ‘Abd ar-Raḥmān ibn al-Qāsim ibn al-Faraj al-Hāshimī informed us and said: Abū Mus-hir narrated to us and said: Sa‘īd ibn ‘Abd al-‘Azīz narrated to us from Rabī‘ah ibn Yazīd from Abū Idrīs al-Khawlānī who reported that Abū Dharr narrated that the Messenger of Allah stated that Jibrīl a said that Allah says: “O My slaves, I have made oppression unlawful to Myself and I have made it unlawful between you, so do not oppress one another. O My slaves, it is you who make mistakes day and night and I am the One Who forgives sins, and I do not care. So ask Me for forgiveness and I will forgive you. O My slaves, all of you are hungry except those whom I have fed, so ask Me for food and I will feed you. O My slaves, all of you are naked except for those whom I have clothed, so ask Me to clothe you and I will clothe you. O My slaves, even if the first and the last of you, men and jinn, had the most sinful hearts of any man among you, that would not decrease My kingdom in the least. O My slaves, even if the first and the last of you, men and jinn, had the most pious hearts of any of you, that would not increase My kingdom in the least. O My slaves, if the first and the last of you, men and jinn, were on a single plain and they asked Me and I gave every one of them whatever they asked, that would not diminish My Kingdom except by as much as the sea is diminished when a needle is dipped into it once. O My slaves, it is only your deeds that I keep against you. So whoever finds good should praise Allah , and whoever finds anything other than that should blame none but himself.”
narrated that the Messenger of Allah stated that Jibrīl a said that Allah says: “O My slaves, I have made oppression unlawful to Myself and I have made it unlawful between you, so do not oppress one another. O My slaves, it is you who make mistakes day and night and I am the One Who forgives sins, and I do not care. So ask Me for forgiveness and I will forgive you. O My slaves, all of you are hungry except those whom I have fed, so ask Me for food and I will feed you. O My slaves, all of you are naked except for those whom I have clothed, so ask Me to clothe you and I will clothe you. O My slaves, even if the first and the last of you, men and jinn, had the most sinful hearts of any man among you, that would not decrease My kingdom in the least. O My slaves, even if the first and the last of you, men and jinn, had the most pious hearts of any of you, that would not increase My kingdom in the least. O My slaves, if the first and the last of you, men and jinn, were on a single plain and they asked Me and I gave every one of them whatever they asked, that would not diminish My Kingdom except by as much as the sea is diminished when a needle is dipped into it once. O My slaves, it is only your deeds that I keep against you. So whoever finds good should praise Allah , and whoever finds anything other than that should blame none but himself.”Abū Mus-hir reported that Sa‘īd ibn ‘Abd al-‘Azīz said: “When Abū Idrīs related this hadith he would kneel.”
This is a ṣaḥīḥ hadith which we relate in the Ṣaḥīḥ of Muslim and elsewhere. [36].The narrators of the isnād, from me up to Abū Dharr , are all from Damascus, and Abū Dharr came to Damascus. A number of special merits are combined in this hadith, such as the soundness of its isnād and its text, the shortness of the isnād, and its having a chain of Damascus men, may Allah be pleased with them and may He bless them. Furthermore [this hadith] comprises explanations of tremendous principles of the roots of the Dīn and its branches, and etiquettes, fine points of the heart, and so on. And all praise belongs to Allah.
, are all from Damascus, and Abū Dharr came to Damascus. A number of special merits are combined in this hadith, such as the soundness of its isnād and its text, the shortness of the isnād, and its having a chain of Damascus men, may Allah be pleased with them and may He bless them. Furthermore [this hadith] comprises explanations of tremendous principles of the roots of the Dīn and its branches, and etiquettes, fine points of the heart, and so on. And all praise belongs to Allah.We have related from Imam Abū ‘Abdullāh Aḥmad ibn Ḥanbal, may Allah Most High have mercy on him and be well pleased with him, that he said: “The people of Syria have no nobler hadith than this one.”
References
[1] In his Arba‘īn (Forty Hadiths).
[2] Al-Bukhārī (1) and Muslim (1907).
[3] Al-Bukhārī (2697), Muslim (1718), Abū Dāwūd (4606), and Ibn Mājah (14).
[4] Al-Bukhārī (52), Muslim (1599), Abū Dāwūd (3329), at-Tirmidhī (1205), and an-Nasā’ī (7/241).
[5] Al-Bukhārī (3208) and Muslim (2643).
[6] At-Tirmidhī (2520) and an-Nasā’ī (8/327–328).
[7] At-Tirmidhī (2318) and Ibn Mājah (3976).
[8] Al-Bukhārī (13), Muslim (45), an-Nasā’ī (8/115), and at-Tirmidhī (2517).
[9] Qur’ān 23:51.
[10] Qur’ān 2:172.
[11] Muslim (1015).
[12] Al-Muwaṭṭa’ (2/745) and Ibn Mājah (2340). Ibn Ṣalāḥ observes that there are various channels of transmission for this hadith which collectively strengthen each other and render the hadith ḥasan.
[13] Muslim (55) and at-Tirmidhī (1927).
[14] Al-Bukhārī (7288), Muslim (1337), at-Tirmidhī (2681), and an-Nasā’ī (5/110).
[15] Ibn Mājah (4102).
[16] Al-Bukhārī (6878), Muslim (1676), Abū Dāwūd (4352), at-Tirmidhī (1402), and an-Nasā’ī (7/90–91).
[17] Al-Bukhārī (25) and Muslim (22).
[18] Al-Bukhārī (8), Muslim (16), at-Tirmidhī (2736), and an-Nasā’ī (8/107).
[19] Abū Dāwūd (3619), at-Tirmidhī (1343), and an-Nasā’ī (8/248). Parts of this hadith can be found in al-Bukhārī (4552) and Muslim (1711).
[20] Aḥmad (4/228) and ad-Dārimī (2/248).
[21] Muslim (2553).
[22] Muslim (1955), Abū Dāwūd (2815), at-Tirmidhī (1409), and an-Nasā’ī (7/227).
[23] Al-Bukhārī (6018), Muslim (47), and Abū Dāwūd (5154).
[24] Al-Bukhārī (6116) and at-Tirmidhī (2021).
[25] Ad-Dāraquṭnī (4/84), and al-Futūḥāt (7/365). Abū Nu‘aym in al-Ḥilyah, Ibn as-Sam‘ānī, al-‘Irāqī and Ibn Ḥajar grade it as ḥasan, while Ibn aṣ-Ṣalāḥ grades it as ṣaḥīḥ.
[26] Qur’ān (32:16–617).
[27] At-Tirmidhī (2619) and Ibn Mājah (3973).
[28] At-Tirmidhī (1988) and al-Futūḥāt (7/373). Ibn ‘Allān comments that this hadith is ḥasan thanks to its numerous chains of transmission.
[29] Abū Dāwūd (4608), at-Tirmidhī (2678), Aḥmad (4/126–127), and Ibn Mājah (42).
[30] Al-Bukhārī (5769) and Abū Dāwūd (4796).
[31] Muslim (15).
[32] Muslim (38) and at-Tirmidhī (2412).
[33] Qur’ān 46:13.
[34] Muslim (8), at-Tirmidhī (4695), and an-Nasā’ī (8/97).
[35] At-Tirmidhī (2516), and Aḥmad (1/307).
[36] Muslim (2577) and at-Tirmidhī (2497).